OBADIAH

Obadiah is a prophet about whom nothing is known except the short but powerful prophecy of destruction of the nation of Edom that he gives. He doesn’t identify himself at all, almost as if he wanted to point away from himself. Neither does he date his prophecy by mentioning any king or priest. It is therefore difficult to know when he spoke, the suggested dates range from 840 BC to 586 BC.
Obadiah does refer to a very specific historic event, though: Jerusalem has been invaded, conquered, looted and its people taken captive – not by Edom – but by another foreign power that is not mention by name. What then is Edom’s offense? For what reasons God would judge Edom? Obadiah makes God’s reasons for judging Edom very clear:
‘For the slaughter and violence done to your brother Jacob, shame shall cover you… On the day that you stood aside, on the day that strangers carried off his wealth… you too were like one of them. But you should not have gloated over your brother of the day of his misfortune; you should not have rejoiced over the people of Judah on the day of their ruin; you should not have boasted… you should not have entered the gate of my people on the day of their calamity… you should not have looted his goods. You should not have stood at the crossings to cut off his fugitives; you should not have handed over his survivors on the day of distress’ (Obd 10-14).
Edom shamelessly took advantage of a Judah defeated by others to on their part loot and enslave fugitives. But even more so the attitude of spite, of revenge, of joy at another nation’s distress, the boasting and gloating is what God finds fault with. This is especially grave since Edom and Israel are actually brother nations, God calls Judah ‘your brother Jacob’ in Obadiah.
This is a reference to Genesis 25:19-28: Isaac and Rebekah had twins, Esau and Jacob. From Jacob came the nation of Israel (or now the nations of Israel and Judah, as they split in 931 BC). From Esau, whose other name is Edom (meaning red, Gen 25:30), came the nation of Edom. There had been strife and competition between these two brothers from the start (Gen 25-28), though there had been reconciliation also (Gen 32-33). The relationship between the two nations they spawned rather deteriorated over the centuries.
Some interpret Obadiah’s prophecy to mean that God will judge any nation that goes against his chosen nation Israel (the crucial matter being chosenness). Others interpret Obadiah’s prophecy to mean that God will not tolerate spite, gloating, joy over another person’s distress, abuse of a person at their weakest, resentment and revenge – irregardless of who does it and whom it is done against (the crucial matter being unjust behavior). Whichever way, Obadiah’s warning against unforgiveness, resentment, spite and abuse of a weak person is perennial.
What has caused Edom to fall into this mindset? Obadiah highlights Edom’s pride, their independence, self-sufficiency and false trust in their own strength: ‘Your proud heart has deceived you, you …whose dwelling is in the heights. You say in your heart, ‘Who will bring me down to the ground?’ Though you soar aloft like the eagle; though your nest is set among the stars, from there I will bring you down, says the LORD’ (Obd 3-4). Obadiah here plays on Edom’s geographical features: Edom was a dry, mountainous country (today’s Jordan), with their dwellings literally carved out of the rock, making their territory both inaccessible and highly defensible. The modern day tourist site Petra is an Edomite dwelling. Obadiah’s warning about pride and false security is also perennial.
It’s difficult to say whether Obadiah ever went to Edom and spoke this prophecy to them directly, whether is was spoken to possible ambassadors of Edom (similarly to Jer 27:3-4) or whether it was rather spoken to Judah as a message of comfort that God has seen the injustice committed against them, assuring them he will in due time judge the perpetrator Edom.
The judgment against Edom comes true: Babylon in 582 BC, the Arabs in 450 BC and the Nabateans in 312 BC force the Edomites out of their land. Some resettle in the Negev (the New Testament ‘Idumea’). After the Jewish-Roman war in 70 AD the Edomites disappear from history.

The author

The author identifies himself simply as Obadiah, a popular name meaning ‘serving Jahwe’. There are another thirteen persons by the name Obadiah mentioned in the Old Testament (1 Kin 18:3-7, 1 Chr 3:21, 7:3, 8:38, 9:16, 9:44, 12:9, 27:19, 2 Chr 17:7, 34:12, Ezr 8:9, Neh 10:5, 12:25), but since the prophet Obadiah gives absolutely no clue, not even a father’s name or a location, he cannot be positively equated with any of the other Obadiahs.
Obadiah doesn’t even call himself a prophet, actually. Maybe he is humbly pointing away from himself, implying that it doesn’t matter who he is, as long as the words he speaks are God’s words.
Interesting is, though, that Obadiah’s writing and a passage in Jeremiah (Jer 49:7-22) have definite similarity of concepts and language. This raises questions: How is Obadiah linked to Jeremiah? Are they contemporary? Is Obadiah taking material from Jeremiah? Or is Jeremiah taking material from Obadiah? Actually, Jeremiah chapter 46-51 is a collection of prophecies against different nations. Jeremiah could have well included Obadiah’s prophecy in his collection.

Who does Obadiah address?

Obadiah speaks concerning Edom (Obd 1) and he speaks to Edom in his writing, for he continues in the “you”-form through most of his prophecy. The message is the coming judgment on Edom and the deeds and attitudes for which God is holding them guilty.
Did Obadiah go to Edom and preach this message there? It cannot be excluded that he (like Jonah) addressed a foreign nation directly, but there is no direct evidence. Possibly he addressed Edomite envoys in Jerusalem, as did Jeremiah in his time (Jer 27:3-7), but again there is no evidence.
Or most likely, Obadiah indirectly addresses Judah, who had just suffered grievously at the hands of Edom. Judah would read Obadiah as a comfort that God does see: the injustice against them, the offense at a time of weakness, the broken covenant. God does care and he will judge and re-establish justice. Obadiah also promises Judah a future victory over those around them in geographical terms, maybe a comfort to a publicly humiliated Judah?

Dating of Obadiah and its events

Obadiah does not date his prophecy by mentioning a king or priest. But he does refer to a very specific historic event: Jerusalem has been invaded, conquered, looted and its people taken captive – not by Edom – but by another foreign power that is not mention by name (Obd 11-13).
When did this take place? It could refer to the infamous conquest, looting and total destruction of Jerusalem and its temple in 586 BC by the Babylonians.
Yet since Obadiah mentions ‘only’ breaching, looting and carrying off of captives, but not the destruction of the city and the temple, some think this refers to an earlier event in Judah’s history. And three events like this can be found. Here then are the four options:

840 BC When the evil king Jehoram reigns over Judah (848-841 BC) the Philistines and Arabs breach Jerusalem, carry off its wealth and also most of the kingly family. The records do not explicitly mention Edom interfering at this time, but it is possible. The reason Obadiah isn’t referring to a king could be that he is writing 841-835 BC, when Jehoram’s wife Athaliah usurped the throne. This would also fit the fact that in the Hebrew Scriptures Obadiah is grouped with the 9th and 8th century BC prophets Joel, Amos and Hosea. The enemies mentioned in Obd 19-21 are the Philistines and Phoencia (enemies of these earlier centuries), not the later enemies Assyria and Babylon.
730 BC When the evil king Ahaz reigns over Judah (731-715 BC) he wars against King Pekah of Israel and King Rezin of Aram. Ahaz’ large army is defeated horribly, one hundred and twenty thousand soldiers are slaughtered (2 Chr 28:6) and many are exiled. At this time Edom re-covers the city of Elath, displaces Jews, invades Judah and captures people (2 Kin 16:5-6, 2 Chr 28:16-18). The Philistines also attack and recover towns at the same time.
597 BC When evil king Jehoiakim reigns over Judah, he rebels against Babylon’s overlordship. Babylon promptly besieges, breaches and loots Jerusalem, exiling around ten thousand captives (2 Kin 24:13-17, 2 Chr 36:10). The records do not explicitly mention Edom interfering at this time, but it is possible.
586 BC When evil king Zedekiah reigns over Judah, he rebels against Babylon, bringing on the third siege of Jerusalem. Babylon breaches, conquers, loots and destroys Jerusalem, its walls and the temple. The remaining people are exiled to Babylon (2 Kin 25:8-21, 2 Chr 36:17-21).
Other documents mention the bitter hostility of Edom at this time (Psa 137:7, Eze 25:12-14, 35:1-15, Lam 4:21). As a sample Psa 137:7 “Remember, O LORD, against the Edomites the day of Jerusalem’s fall, how they said, “Tear it down! Tear it down! Down to its foundations!”

The guilt of Edom

What then is Edom’s offense? For what reasons would God judge Edom? Obadiah makes God’s reasons abundantly clear (Obd 10-14):
“For the slaughter and violence done to your brother Jacob, shame shall cover you… On the day that you stood aside, on the day that strangers carried off his wealth… you too were like one of them. But you should not have gloated over your brother of the day of his misfortune; you should not have rejoiced over the people of Judah on the day of their ruin; you should not have boasted… you should not have entered the gate of my people on the day of their calamity… you should not have looted his goods. You should not have stood at the crossings to cut off his fugitives; you should not have handed over his survivors on the day of distress.”
Edom shamelessly took advantage of a Judah defeated by others to on their part loot and enslave fugitives. But even more so the attitude of spite, of revenge, of joy at another nation’s distress, the boasting and gloating is what God finds fault with.
What exactly had the situation been? Jerusalem was attacked, breached and looted by ‘strangers, foreigners’ (Obd 11), not by Edom. How is it then that the victorious attackers allowed Edom (who had not fought) to join the fray and loot as well (Obd 13)?
Maybe Edom had courted the attacking nations’ favors by a non-attack pact “you stood aside” (Obd 11). Maybe Edom had helped out the attackers by killing Israelite refugees and handing over the caught survivors (Obd 14). Maybe Edom had belatedly attacked Israel after seeing the others attacking, posing as ally and ensuring their consent? Maybe Edom looted only in areas they themselves conquered, but not have not been touching the victor’s share?
Whatever exactly had happened, so far is sure: They did join in, they did boast, gloat and take sides at a time of Judah’s weakness. They did use violence and slaughter. They did cut off and hand over fugitives. They did enter the gates, overstep boundaries and loot.

Judah and Edom’s common history

These sins are especially grave since Edom and Israel are actually brother nations, God calls Judah “your brother Jacob” (Obd 10).
This is a reference to Genesis 25:19-28: Abraham’s son Isaac and his wife Rebekah had twins, Esau and Jacob. From Jacob came the nation of Israel (or now the nations of Israel and Judah, as they split in 931 BC). From Esau, whose other name is Edom (meaning ‘red’, Gen 25:30), came the nation of Edom. There had been strife and competition between these two brothers from the start (Gen 25-28), though there had also been reconciliation (Gen 32-33). Over the centuries, the relationship between the two brother nations deteriorated:
1405 BC Edom refuses passage to Israel. Israel respects Edom’s borders at God’s command and has to walk around Edom in the desert (Num 20:14-21). God commands in the law (Deu 23:7-8) “you shall not abhor any of the Edomites, for they are your kin”
1200 BC Edom builds the Petra site, with temples, water channels and a population estimated twenty to thirty thousand.
1030 BC Saul fights against Edom (1 Sam 14:47).
1000 BC 2 Sam 8:14, 1 Kin 11:15-16, 1 Chr 18:10-13, Psa 60:8 David conquers Edom, cuts off every male in Edom and puts garrisons throughout Edom. Edom becomes subject to Israel.
940 BC Hadad the Edomite becomes an adversary to Solomon (1 Kin 11:14-22).
850 BC Joint war initiated by Jehoram of Israel, involving Jehoshaphat of Judah and king of Edom against Moab (2 Kin 3:8).
830 BC Joel predicts Edom will be a desolate wilderness, for the violence against Judah (Joel 3:19)
845 BC At the time of the evil King Jehoram of Judah, Edom revolts successfully (2 Kin 8:20-22).
790 BC King Amaziah of Judah defeats Edom, kills ten thousand men (2 Kin 14:7, 2 Chr 25:5-13).
730 BC Edom repeatedly invades and defeats Judah and carries away captives (2 Chr 28:16).
730 BC Isaiah prophesies that God will judge Edom by himself (Isa 63:1).
600 BC Jeremiah tells Edomite envoys to accept Babylon’s rule to escape punishment (Jer 27:3 ).

What is the principle in Obadiah’s message?

What exactly is Edom judged for? Since Edom didn’t have the Law or any special revelation, what is the standard God holds them to? There are different ways to think about this:
Option 1 Some interpret Obadiah’s words to mean that God will judge any nation that goes against his chosen nation Israel. If so, then the crucial matter is chosenness or going against God’s chosen one.
Option 2 Some interpret Obadiah’s words to mean that God will judge any nation that attacks a brother nation. If so, the crucial matter is one of brotherhood relations or covenants and the breach thereof.
Option 3 Others interpret Obadiah’s words to mean that God will judge any nation that attacks another nation at their moment of weakness and calamity, rejoicing at their disaster. If so, the matter is meanness and gloating over a nation at its point of greatest distress, irregardless of who does it and to whom it is done.
Some thoughts about Option 1: It is true that God takes offense and speaks about things being done against “my people” (Obd 13) and on “my holy mountain” (Obd 16). But in other moments God clearly allows or even commands nations to go against his chosen people, like Assyria against Israel in 722 BC and Babylon against Judah in 586 BC.
Some thoughts about Option 2: It is true that God points out that Edom is doing this meanness “to your brother Jacob” (Obd 10) and that you shouldn’t “gloat over your brother” (Obd 12). It is also true that God tells Israel to keep covenants they made (Jos 9, 2 Sam 21:1-3). But it would problematic to conclude that a nation is fully allowed to be mean to another nation, provided they are not blood relatives and have no sort of covenant. That would exalt blood relations over morality.
Some thoughts about Option 3: The question is not about chosenness or blood relations, it is an question of general morality or general conscience. The issue then is lawful behavior between nations, what we call today international law. Any behavior that a nation would judge unfair if it was committed against them, they are not free to commit against another nation. Or to say it negatively: If a nation says that a certain behavior of theirs is not a problem, they also can’t consider it a problem if they are punished by that same behavior.
The principle then is Jesus’ golden rule, a common sense morale that all nations share. That also shows the justice of God: he doesn’t hold Edom to a Law and a standard they didn’t have or didn’t know about. He only holds them to the standard they would also defend or call on if it were the other way around.

The golden rule and some application

Actually, the golden rule is more or less explicitly mentioned about four times in this short book:
Obd 15 “As you have done, it shall be done to you; your deeds shall return on your own head.”
Obd 16 “as you have drunk on my holy mountain, so all nations shall drink (judgment)”
Obd 17 “Jacob shall take possession of those that dispossessed him”
Obd 7,10,1 Edom used treason against Israel, he will be deceived by his own allies, God instigates a conspiracy against Edom.
For a positive example of somebody intervening against violence on behalf of prisoners of war see the amazing story of a person called Oded (2 Chr 28:6, 8-15).

Obadiah’s writing then is a sore warning against unforgiveness, against feeding resentment and spite, against jealousy which feeds gloating and joy over the distress of others, against the abuse of a weak and vulnerable person. This message is needed equally today.
Another observation: We can understand clearly from Obadiah (assuming the date to be 586 BC), that even if a judgment on somebody or a nation was from God, still gloating is forbidden. For the ultimate fall of Judah has clearly been announced and commanded by God. Yet to gloat over it is wrong. In our days when natural disaster happen, people might declare it a judgment of God. Well, maybe it was, but even if it was, our response must not be gloating or joy, but the assistance to the fugitives, as Obd 14 says: “you should not have stood at the crossings to cut off his fugitives; you should not have handed over his survivors on the day of distress.” Or said positively in Isa 16:3-4: “Give counsel, grant justice… hide the outcasts, do not betray the fugitive; let the outcasts of Moab settle among you; be a refuge to them from the destroyer.”

How did Edom go wrong?

What has caused Edom to fall into this mindset? Obadiah highlights Edom’s pride, their independence, self-sufficiency and false trust in their own strength:
“Your proud heart has deceived you, you… whose dwelling is in the heights. You say in your heart, ‘Who will bring me down to the ground?’ Though you soar aloft like the eagle; though your nest is set among the stars, from there I will bring you down, says the LORD” (Obd 3-4).

Obadiah here takes his metaphors from the geographical features of the land of Edom: It was a dry, mountainous country (an area in the modern nation of Jordan), with human dwellings literally carved out of the rock (see picture left).

This made their territory both inaccessible and highly defensible. The modern day tourist site Petra (see picture right) is an ancient Edomite dwelling.

Obadiah shows the destructive mechanisms of pride:

• Pride leads to deception, because by feeling smart, superior, strong and in control, one doesn’t see what one should see. Pride leads to assumptions, to wrong judgments, to deception.
• Pride also leads to independence, because feeling superior leads to a false feeling of power, a false security, a false courage. Pride may lead to smart alliances, to conspiracy, to involvements with other power, and maybe to trying to play in a too high league.
• Pride leads to a low view of everybody else, it looks down, it can’t see anything higher than itself. Pride uses others for its own purposes, it disregards other people’s rights or needs. Pride justifies a self-centered attitude.
• Pride also leads to vengeance. When pride is offended, it has no humor, no sense of fairness, no attempt to let go. Pride is easily offended, it is jealous, it harbors resentment, it is not satisfied until it sees vengeance, even excess vengeance.

All these issues are visible in one way of another in this book. For example the self-deceptive and blinding judgment aspects of pride are visible in Obd 7: “those who ate your bread have set a trap for you – there is no understanding of it” and in Obd 8: “On that day, says the LORD I will destroy the wise out of Edom, and understanding out of Mount Esau”.
Pride is another perennial challenge, and the destructive mechanisms of pride are equally at work in our modern time. Guarding oneself from pride by honesty, interdependence, consideration of others’ opinion, ability to think oneself into another person’s situation, willingness to verify conclusions, willingness to accept correction, continual forgiveness and letting go of resentments are a life style of health for all believers. This is also a warning against ‘using people’: those I can use I cannot respect, and those I can abuse I cannot love.

Fulfillment of the judgment against Edom

The judgment against Edom comes true: Babylon devastates Edom in 582 BC, only four years after the defeat of Jerusalem. In 450 BC the Arabs force the Edomites out of their traditional lands, they resettle in the Negev, the desert south of Judah (which in the New Testament becomes the province ‘Idumea’). In 312 BC Petra is conquered by the Nabateans. In 135-105 BC the Maccabean Jews forcefully judaize the Edomites in the Negev by imposing circumcision and intermarriages, though the population retains some characteristics. Herod I, an Edomite, comes to power and reigns under Rome (37-4 BC). He shares the two loves of Edom: building and violence. After the disastrous Jewish-Roman war in 66-70 AD the Edomites disappear from history.

Obadiah’s Future prophecy
In verse Obd 15-21 Obadiah gives a future prophecy, basically turning the tables on the current situation: Edom’s current victory and gain > will be turned into eternal and permanent defeat. Judah’s current loss and shame > will be turned into eternal and permanent victory.
This is the golden rule or ‘as you have done so shall be done to you’, repeated in Obd 15-16.
But then comes a head-spinning description of how this will look:
Obd 17 But on Mount Zion: those escaped… they will be holy… Jacob shall take possession:
Obd 18 Jacob as fire, Joseph as flame, Edom as stubble > consume, no survivor
Obd 19 South Negev will possess Edom. Shephela (low hills) will possess Philistia. They (?) will possess Ephraim, Samaria. Benjamin will possess Gilead
Obd 20 exiles of Israel will possess Canaan, Phoenicia, Zarephath. The exiles of Jerusalem will possess Negeb.
Obd 21 Those saved go to Mount Zion to rule Mount Esau, the kingdom shall be the LORD’s.

This list of who will possess who, if taken literally, has never fulfilled in history. But even if it is relegated to eschatological times (claiming it will fulfill later), it seems to make little sense: what is the point of re-distributing Israelite tribal lands from one tribe to the other?

Maybe with New Testament eyes we can understand this passage better. Also note that the word Edom אֱדוֹם אֱדֹם and the word Adam אָדָם (which simply means ‘human’) are almost identical in Hebrew. Edom here basically comes to mean: prideful, independent, self-assured humans, in opposition to God. And Jacob here basically comes to mean: humble, saved, trusting-in-God humans, who are obeying him. The victory over Edom is the victory of the gospel over human hearts. The same one more time with New Testament language in purple:
Ob 17 But on Mount Zion: those escaped… they will be holy… Jacob shall take possession
Ob 17 But on Mount Zion: those saved… they will be justified… take possession, spread gospel                                                                  Ob 18 Jacob as fire, Joseph as flame, Edom as stubble > consume, no survivor
victory of God’s people over evil, the gospel’s victory over human hearts
Ob 19 South Negev will possess Edom. Shephela (low hills) will possess Philistia. They (?) will possess Ephraim, Samaria. Benjamin will possess Gilead.
Ob 20 exiles of Israel will possess Canaan, Phoenicia, Zarephath. The exiles of Jerusalem will possess Negeb.
fulfilled by Jesus and the church, a spreading gospel going out to more and more areas.
Ob 21 Those saved go to Mount Zion to rule Mount Esau, the kingdom shall be the LORD’s.
Those saved rule over sin and pride, see the victory of the gospel over those without God and the kingdom shall be the LORD’s!

Color Coding Suggestions

• who, nations
• where, when
• contrasts, reasons, intentions
• emotion, emphatic statements

Repeated Themes

• judgment, destruction, pillaging, loos, defeat, humiliation, brought down, disaster
• reasons for judgment, what did Edom do, what is Edom’s sin,
• take possession, rule, kingdom,

Introduction

• What is this book about? Who does it address?
• This is different from other prophets as it doesn’t address Israel or Judah directly (besides Jonah)
• This is different from other prophets as it doesn’t include a call to repentance, though all prophecy includes the option in
• This is different in that it doesn’t challenge Israel or Judah for things it did
• Did Obadiah go to Bozra, Teman, Petra and speak directly? Or is its main message to Judah: ‘God does see’?

BACKGROUND INFORMATION

Who wrote the book?

• Most likely Obadiah, Strongs H5562 meaning ‘serving Jahwe’, ‘servant of Jahweh’.
• Does not identify or describe himself at all, not even father. Is he displaying humility, implying it doesn’t matter who he is, as long as this is God’s word? Is he not Israelite? The name is a common Jewish name, though.
• Probably from Judah for his concern for Jerusalem, Judah
• Obadiah 1-21 has definite similarities with Jeremiah 49:7-22 (concepts and ways of saying it), though differences also and different sequence
  • Does that mean he is linked with Jeremiah? Same time? Obadiah copying Jeremiah? Jeremiah copying Obadiah?
  • Obadiah quoting Jeremiah? no, for how would such a short message, if copied, justify him being one of the twelve?
  • Actually Jeremiah’s chapter 46-51 is a collection of prophesy concerning different nations > a summary and archive at a time when things are falling apart? At a time when things are being fulfilled? When people need to know God is in control? why not include established prophecy from somebody else like Obadiah?
• Word Study > there are 14 Obadiahs in the Bible, 13 besides the writer of the prophecy called ‘Obadiah’.
  • 1 Kin 18:3-7   Obadiah, governor of Ahab’s house, god-fearing, hides and feeds 100 prophets (Jezebel’s threat)
  • 1 Chr 3:21      Obadiah, a descendant of Zerubabbel
  • 1 Chr 7:3        Obadiah, a descendant of Issachar > Tola > Uzzi > Israhiah > Obadiah
  • 1 Chr 8:38     Obadiah, a descendant of Benjamin
  • 1 Chr 9:16     Obadiah, a descendant of Levi > Merari
  • 1 Chr 9:44    Obadiah, a descendant of Saul > Jonathan
  • 1 Chr 12:9    Obadiah, a chief of the Gadites at the time of King David
  • 1 Chr 27:19  Obadiah, a father of a chief of Zebulun at the time of King David
  • 2 Chr 17:7    Obadiah, an officer of Jehoshaphat to teach in Israel
  • 2 Chr 34:12 Obadiah, a Levite overseeing the cleaning of the temple at the time of King Josiah
  • Ezr 8:9         Obadiah, a returned exile, leader of the descendants of Joab
  • Neh 10:5      Obadiah, a returned man signing Nehemiah’s covenant
  • Neh 12:25   Obadiah, a Levite gatekeeper of the storehouse at the time of Nehemiah
  • Ob 1             Obadiah, no description, not even a father, which is uncommon
• no sure identification with any of other 13 Obadiahs. Even with the prophet Obadiah there is no real link.

To whom was is written?

Edom

• Oba 1:1 “thus says the Lord GOD concerning Edom” … then God speaking in “you”-form to Edom / Esau all throughout
• The message is judgment on Edom and the deeds and attitudes God will hold them accountable for.
• Did Obadiah go and preach there? Maybe marched to Petra, the capital and preached in the main square like Jonah?
• Was he addressing envoys? A descriptions of envoys coming and a prophet addressing them is Jer 27:3-7 … but if it’s that time, why then is there nothing about bowing to Babylon?

Judah

• Most prophets spoke to Israel or Judah, and this document was preserved by them in their OT canon as God-inspired Scripture like Jonah, though it addresses another nation.
• They would have seen it as an encouragement that God does see: injustice, offense in a time of war and weakness, broken covenant. God does care and he will judge and re-establish justice.
• He promises them future victory, in geographical terms, over those around them.
• Maybe a needed prophesy of encouragement when they are conquered and exiled by Babylon?
• Yet it is not entirely typical that a prophet has no challenge to his own people, only a judgment for somebody else, who maybe never even hears this.

Israel ?

• At what stage are we in the split kingdom history?
• Does “your brother Jacob” in Obd 10 mean that whole Israel and Judah are addressed?
• Obd 18 “The house of Jacob shall be a fire, the house of Joseph a flame” … Does this mean Ephraim / Manasseh specifically? Doesn’t feel like it. Would Judah be addressed by “your brother Jacob”? Yet the gates foreigners entered are Jerusalem’s & Jerusalem doesn’t get conquered by foreigners till after Hezekiah (except Shishak), so Judah only.
• Or is the Jacob-address simply to strengthen a main point, which is: You, Esau, have acted cruelly against your brother-nation Jacob? To reinforce the brotherhood-treason theme?

When was it written? / Historical Background?

• No king mentioned like in Joel … Why?
  • Early > not yet established writing style?
  • During Athaliah?
  • After 586 BC?
• For sure: After a time of political disaster, conquest and humiliation for Judah
• When in history is their a conquest and looting of Jerusalem with a link to Edom?
• 840 BC    King Jehoram                              by Philistines and Arabs
• 730 BC     King Ahaz                                      by Assyria
• 597 BC     King Jehoakim, Jehoachin        Babylon second conquest
• 586 BC     King Zedekiah                              Babylon’s third and  final conquest and destruction of Jerusalem
• Now the four options in more detail:

840 BC        King Jehoram of Judah               Philistines and Arabs invading

• Jehoram (848-841 BC) is very evil, together with wife Athalia, influenced by Israel, brings Baal worship to Judah, kills brothers
• God withdraws blessing
• 2 Kin 8:20            Libnah and Edom revolt > tries to regain control over Edom > unsuccessful
• 2 Chr 21:16-17     Arabs and Philistines raid, take Jerusalem, carry of wealth, wives, sons except Ahaziah
• 2 Chr 21:14          Elijah’s letter to Jehoram > prophecy of plague on him and family, possessions > link with Joel?
• 2 Chr 21:16-20     horrible disease on Jehoram, of which he dies painfully, with no-one’s regret

Pro

• Jewish canon puts Obadiah with 9th / 8th century prophets
• no mentioning of temple destruction
• nations mentioned are not exilic neighbors but earlier enemies like Philistines
• Obadiah rebukes same sins as 750 BC Amos and 840 BC Joel: injustices / violence … Same themes ‘day of the Lord’
• No reference to kings > maybe early, so no established pattern yet … or maybe because Jehoiada is de-facto ruling for Joash (after Ahaziah & Athaliah) while writing down

Contra

• Invasion against Jehoram was of minor importance on the big scale
• Time span till fulfillment very long 844 BC > 582 BC when Edom conquered by Babylon and 400 BC when kicked out by Arabs into Negeb, is annexed and forcefully Judaized > Idumea province > 70 AD
• probably total destruction by Rome, never mentioned again in history

730 BC           King Ahaz of Judah               Pekah of Israel, Rezin of Aram, Assyria

• Ahaz (731-715 BC) is very evil, has large army but is defeated horribly > many people dead, enslaved, exiled
• Ahaz attempts to ‘buy’ Assyria, but it’s all contra-productive in the long run
• When Rezin (Aram) and Pekah (Israel) besiege Jerusalem > Edom recovers Elath, invades and captures people
• 2 Kin 16:5-6 “Then King Rezin of Aram and King Pekah son or Remaliah of Israel came up to wage war on Jerusalem; they besieged Ahaz but could not conquer him. 6 At that time the king of Edom recovered Elath for Edom, and drove the Judeans from Elath; and the Edomites came to Elath, where they live to this day.”
• 2 Chr 28:16 At that time king Ahaz (of Judah) sent to the king of Assyria for help. 17 For the Edomites had again invaded and defeated Judah, and carried away captives. 18 And the Philistines had made raids on the cities in the Shephelah and the Negeb of Judah and had taken Beth-shemesh, Aijalon, Gederoth, Soco with its villages, Timnah with its villages, and Gimzo with its villages; and they settled there.

597 BC                   King Jehoiakim / Jehoiachin            Babylon defeats, loots, partially exiles Judah

• Evil king Jehoiakim, Judah deteriorating irreversibly spiritually and politically
• 2 Kin 24:13-17 … “carried off treasures, all Jerusalem, officials, warriors, ten thousand captives, artisans, smiths … no one remained except poorest people”
• 2 Chr 36:10  “In the spring of the year King Nebuchadnezzar … brought him (Jehoiachin) to Babylon, along with the precious vessels of the house of the LORD, and made his brother Zedekiah king over Judah and Jerusalem.”

Pro

• Obd 11-14 fits reasonably with destruction of Jerusalem without the temple destruction
• Other documents mention the bitter hostility of Edom at that time Psa 137:7, Eze 25:12-14, Eze 35:1-15, Lam 4:21
• Jeremiah referring to Obadiah as contemporary makes sense (though he could also use him as earlier source)
• only the poorest (presumably least organized) remain > Edom can easily pressure / raid / appropriate the south

Contra

• Jewish canon puts Obadiah with 9th / 8th century prophets

586 BC              King Zedekiah (evil)                                   Babylon destroys Judah, Jerusalem & temple

• 2 Kin 25:8-21    Jerusalem, walls, temple, buildings conquered & completely destroyed, remaining people exiled
• 2 Chr 36:17-21  Jerusalem, walls, temple, buildings conquered & completely destroyed, remaining people exiled

Pro

• Obd 11-14 fits reasonably with destruction of Jerusalem though a not mentioning of the temple destruction is a bit surprising
• Other documents mention the bitter hostility of Edom Psa 137:7, Eze 25:12-14, Eze 35:1-15, Lam 4:21
• Jeremiah referring to Obadiah as contemporary makes sense (though could also use him as earlier source)
• Referring to exiles of Israel and exiles of Judah in Obd 20 sounds like both exiles already happened
• Israel exiled to Assyrian Halah is mentioned in 2 Kin 17:6, 2 Kin 18:11, 1 Chr 5:26. Judah exiled to Sepharad is not mentioned anywhere else

Contra

• Jewish canon puts Obadiah with 9th / 8th century prophets
• Do the exiles of the Israelites in Halah and the exiles of Jerusalem in Sepharad (Obd 20) mentioned suggest that the Babylonian conquest has already happened?
• If it’s this late, Edom could have been conquered already themselves, which sort of lessens the need for the prophesy
• Babylon conquered Edom in 582 BC, so before that

From where was it written?

• Unmentioned, unknown. Jerusalem seems destroyed.

Historical Questions

Religious

Judah … depends on time assumed:

• Jehoram 840 BC slowly declining, introduction of Baal worship, orientation on Israel > bad
• Ahaz 730 BC very bad
• Jehoiakim 597 BC very bad and judged
• Zedekiah 586 BC very bad and judged

Edom

• Have been idolatrous for centuries… now also hostile, violent, looting … long abandoning the brotherhood relation

Surrounding Nations

• Edom more in detail later
• Israel (figurative only?)
• Philistines age old enemies, themselves falling slowly but surely under the greater powers
• Canaanites (Phoenicia)
• Invaders / strangers / foreigners > conquering and looting Jerusalem
• Edom’s allies and confederates > probably referring to the same

Contemporary prophets

• If 844 BC              Jehoram > Elisha, Joel
• If 735 BC              Ahaz > Isaiah, Micah
• If 597 / 586 BC  Zedekiah > Jeremiah, Ezekiel, Daniel

Literary Category

• Poetry (> figurative interpretation), all except 1:1a, which is an introductory remark

Structure

• Prophesy with its usual warnings and announcement of judgment (1-9), reasons for judgment (10-16) and prediction of future restoration or vindication (17-21)

Composition

• vivid metaphors
• a dramatic introduction (us overhearing a command of God for an armed conspiracy against Edom) in Ob 1
• ironic, inverted questions and exclamations in Ob 5-6
• repetition 8x “you should not have …”

Main Topics

• Announcement, extent and surety of God’s judgment on Edom
• Specific reasons for the judgment: pride, self-reliance, brotherhood broken, stood aside, gloated, boasted, looted, entered, killed and handed over fugitives at a time of weakness of Judah … as you have done, so you will be treated
• All nations will be judged > God will re-establish a kingdom as he wants, described in Israel and Judah possessing and ruling geographically

Main Reasons

• To call Edom to repentance, threatening them with coming total judgment, even complete disappearance as a people
• To show Edom its sin, breaking of brotherhood covenant, violence, gloating, boasting, looting, mistreating fugitives … for pride, self-reliance, conspiracies
• To assure Judah at a time of devastation that God is in control, that he will judge the injustice committed against them
• To assure Judah of God’s judgment on all nations and his promise of a kingdom to come with those He saved ruling & possessing

BACKGROUND ON EDOM

Patriarch Esau, brother of Jacob

• 2000 BC, description in Gen 25-36
• Birth, competition with brother, selling & despising his birthright, taking Hittite wives, cheated out of blessing by Jacob, hating Jacob, 20y later reconciliation, bury father together

Relations with Israel

• Cousin nation, increasing hostility over the centuries. Edom was constantly showing aggression to Judah.
• They weren’t strong enough to go by themselves, joined anyone who did.
• They were a godless people, proud, nothing could defeat them, not even God. Proud, self-reliant, we can do it, need nobody, tough, whatever works …

History of Edom

• 1405 BC Num 20:14-21, 21:4, Deu 2:1-12, 2:22, Jos 24:4 Edom refuses passage to Israel, Israel forbidden to disrespect or battle or conquer Edom > walk around Edom.
• Deu 23:7-8 “You shall not abhor any of the Edomites, for they are your kin … Egyptians … The children of the third generation that are born to them may be admitted to the assembly of the LORD.”
• 1200 BC building of the Petra site, with temples, water channels, once a big settlement (estimated at 20 to 30’000 inhabitants)
• 1030 BC 1 Sam 14:47 Saul fights against Edom.
• 1000 BC 2 Sam 8:14, 1 Kin 11:15-16, 1 Chr 18:10-13, Psa 60:8 David conquers Edom, cuts off every male in Edom for 6m, puts garrisons throughout Edom, Edom becomes subject to Israel … Hadad of King’s family escapes to Egypt.
• 940 BC 1 Kin 11:14-22 “The LORD stirred up an adversary unto Solomon, Hadad the Edomite.”
• 860 BC 1 Kin 22:47 “At the time of Jehoshaphat of Judah: There was then no king in Edom: a deputy was king.”
• 850 BC 2 Kin 3:8 Joint war initiated by Jehoram of Israel, involving Jehoshaphat of Judah and king of Edom against Moab.
• 830 BC Joel 3:19 Edom will be a desolate wilderness, for the violence against Judah, they shed innocent blood.
• 845 BC 2 Kin 8:20-22, 2 Chr 21:8-10 At the time of the evil King Jehoram of Judah, Edom revolts successfully
• 790 BC 2 Kin 14:7, 2 Chr 25:5-13 King Amaziah of Judah defeats Edom, strikes down 10’000 men, kills 10’000 on mount Sela
• 730 BC 2 Chr 28:16 Edom repeatedly invades and defeats Judah and carries away captives > King Ahaz calls Assyria for help
• 730 BC Isa 63:1 Prophecy about God judging Edom by himself
• 600 BC Jer 27:3 Jeremiah telling envoys of other nations to accept Babylon’s rule … if not > God will punish them
• 586 BC Jer 49:7-21 God will bring destroy Esau, Bozrah will be a waste forever … no one shall live there anymore
• Amo 1:6, 9 God will judge Edom for slave trade, for pursuing his brother with the sword, for anger, for casting off pity
• Psa 83: 5-6 Edom, Ishmael, Moab, Hagrites, Gebal, Ammon, Amalek, Philistia, Tyre, Assyria conspiring against God
• Psa 137:7 (exilic) Remember, O LORD, against the Edomites the day of Jerusalem’s fall, how they said, “Tear it down!”
• Lam 4:21 Rejoice Edom … but to you also the cup shall pass, God will punish you, he will uncover your sins.
• Eze 25:12, 32:29 Edom has grievously offended in taking vengeance upon Judah. God will completely destroy Edom.
• 540 BC Isa 11:14 The returned remnant of Israel and Judah will put forth their hand against Edom and Moab.
• 430 BC Mal 1:2-4 God hates Esau, makes his hill country a desolation. If they try to rebuild, God will tear it down again.

Fulfillement of Prophecy concerning Edom / Modern Times

• 586 BC Babylon conquers and exiles Edom
• Later Medo-Persia conquers Edom
• Later the Nabateans (North Arabian people) conquer Edom and settle there
• The remaining Edomites move into Negev, becoming the NT area called “Idumea”
• Today the area is part of the nation of Jordan, an uninhabited desert. The tourist site Petra has hotels. There are only temporary Bedouin settlements.

OBADIAH TEXT

Geography / Who question Drama between Edom, Judah and Other nations

• 1 Edom = 6 Esau = 8 Mount Esau = 9 Teman (one of their early dukes Ge 36:11) = 18 the house of Esau
• 10 Your brother Jacob / 12 your brother / 12 people of Judah / 13 my people / 16 my holy mountain / 17 Mount Zion
• 18 house of Joseph, 19 those of the Negeb, 19 those of the Shephelah, 19 land of Ephraim and the land of Samaria, 19 Benjamin, 20 the exiles of the Israelites who are in Halah (district in Media Israel was exiled to 2 Kin 17:6), 20 the exiles of Jerusalem who are in Sepharad (other district Jews were exiled to, area in Assyria, no where else mentioned in the Bible), 21 those who have been saved
• 1, 15, 16 all nations, 1 the nations, 7 allies, 7 confederates, 11 strangers, 11 foreigners

Main theme of Obadiah: Edom will surely be judged                              Obadiah 1-9

• Descriptions of Edom in these verses:
  • 1 Edom = 6 Esau = 8 Mount Esau = 9 Teman (one of their early dukes Gen 36:11) = 18 the house of Esau
  • live in clefts, dwelling in the heights (Ob 3)
  • soaring like eagles, nesting among stars (Ob 4)
  • has treasures and grapes (Ob 5)
  • chose what will prove unfaithful allies / confederates (Ob 7)
  • no understanding (Ob 7)
  • God will destroy the wise and understanding (Ob 8).
• Edom is in hilly land of mountains and plateaus between the Dead Sea and the gulf of Aqaba … 160 km by 60 km.
• Their main cities, Bozra and Petra, were carved out of red sandstone. Their highest mountain was Mount Seir, 2000 ft. Teman was another city.

Judgment is dramatized, assured, visualized

This seems needed against the backdrop of a fiercely proud, self-assured, self-reliant, tough, independent nation

• Ob 1   Lord sends messenger among nations: rise up! Let us rise against it for battle! dramatization
• Ob 2  I will surely make you the least among the nations, you shall be utterly despised assurance
• Ob 4  from there I will bring you down assurance
• Ob 5  usually thieves steal partially
• Ob 6  how Esau has been pillaged, how his treasures searched out visualization
• Ob 7  allies / confederates have deceived you, driven you to the border, prevailed against you, set trap for you
  visualization
• Ob 8  I will destroy the wise out of Edom and understanding out of Mount Esau assurance
• Ob 9   your warriors shall be shattered, o Teman, everyone from Mount Esau will be cut off assurance
• Ob 10  shame shall cover you, you shall be cut off for ever assurance

Reasons for God’s judgment in the text

• Ob 10 for the slaughter and violence done to your brother Jacob > shame shall cover you, shall be cut off forever
• Ob 11 you stood aside, were like one of the strangers / foreigners when they looted, cast lots
• But you should not have …
• Ob 12 gloated over your brother on the day of his misfortune
• Ob 12 rejoiced over the people of Judah on the day of their ruin
• Ob 12 boasted on the day of distress
• Ob 13 entered the gate of my people on the day of their calamity
• Ob 13 joined in the gloating over Judah’s disaster on the day of his calamity
• Ob 13 looted his goods on the day of his calamity
• Ob 14 stood at the crossings to cut off his fugitives
• Ob 14 handed over his survivors on the day of distress
• Roughly the domain is government, relationships between peoples, war, conquest, loot, refugees, treaties, brotherhood.

Who is held accountable?

• Obadiah: God holds Edom accountable by God, though they are not the chosen nation Israel, only a brother-nation
• God holds other nations (all nations) accountable to a standard. Israel to the Law. Edom to what?
• Standard according to revelation … I’m responsible for what I do know, not for what I don’t know

Was Edom part of the attacking alliance?

Israel was attacked by “others”, 11 strangers, foreigners (to both Israel and Edom) with Edom merely standing by, it seems. If they were officially attacking themselves, this would probably be among the rebukes, but nothing is there. Also 14 why would fugitives come their direction if they were attackers? And if they were attackers, why hand over the caught survivors to others, why not take them as slaves themselves? Also 11 why “you were like one of them” if they indeed were one of them?

When in the process of warfare / conquest did Edom join?

11 mentions Edom standing aside when other nations loot Israel, so doesn’t sound like they led the charge. Though 13 mentions them looting as well. But if they joined late, why should the defeating nations let them have a share in the loot as non-participants? Maybe Edom courted the attacking nations’ favors by a non-attack pact “stood aside”? or by ensuring being found on their side after almost victory? Or by helping out in killing the Israelite refugees and handing over the caught survivors 14? Or by attacking Israel themselves after seeing the others advancing and ensuring their consent? They would have had to communicate in order to not seem to the invaders “the next fence to be mowed down”. Maybe they just looted in the areas they conquered, but didn’t get a share of the main victors’ loot?
So far is sure:

• They did join
• They did boast / gloat / take sides at time of weakness
• They did use violence / slaughter
• They did cut off / hand over fugitives
• They did loot
• They did enter gates / overstep boundaries / conquer

What is the standard God holds them to? What exactly are they judged for?

Different options

• 1 Edom, do not attack Israel because they are my chosen people!
  > issue is chosenness, an attack on Israel can never be right, because they are chosen
• 2 Edom, do not attack chosen Israel at the time of her defeat through others!
  > issue is meanness to chosen people, taking advantage of their weakness
• 3 Edom, do not attack a (any) brother-nation at the time of her defeat through others!
  > issue is treason of brotherhood relations, turning on a weak brother
• 4 Edom, do not attack any nation at the time of her defeat through others!
  > issue is meanness to whatever other nation, taking advantage at point of greatest weakness

Thoughts about option 1

• God speaks about offense to “my people” … 13 “drunk on my holy mountain” … 16 escapers on Mount Zion which shall be holy … 17 those saved go to Mount Zion and rule Edom.
• This can’t be because later Assyria and Babylon will attack the same chosen Israel, by the command of God and prophets challenge Judah to submit to God by submit to Babylon.
• Does this mean that one can only attack a chosen nation by direct command of God?

Thoughts about option 2

• This would that then mean that another nation I can attack at the time of their weakness, which would be a double standard

Thoughts about option 3

• God attacks meanness done to brother 10 when attacked by common strangers 11 … Do not gloat over brother 14

Thoughts about option 4

• God’s reason for judgment is meanness to Israel or any nation at their time of weakness
• Supporting verses: you stood aside 11, you should not have cut off / handed over fugitives 14 …
• That would be an appeal to conscience, to a commonly or universally accepted rule, to a logic standard, a golden rule
• Supporting is that God’s judgment meted out is very much along those lines:
  
  • Ob 7,10      Edom used treason against brother Israel, he will be deceived by his own allies, God makes insti-gates a conspiracy against Edom (Ob 1)
  • Ob 15          as you have done, it shall be done to you, your deeds shall return on your own head
  • Ob 16          as you have drunk on my holy mountain, so all nations shall drink (judgment)
  • Ob 16-17    Jacob shall take possession of those that dispossessed him
• Not a chosenness issue, but general conscience. Golden rule: Do not do to others what you don’t want them to do to you. Edom did not have the law like Israel, but the golden rule stands.
• Also: an example in the late story of Israel (during its second last king Pekah) shows that there was a general understanding of exceeding brutality, of brother nation covenant, of God judging things like this:
  2 Chr 28:6, 8-15 Example of an intervention against extreme brutality / slavery weakness of the conquered:
• “6 Pekah son of Remaliah killed one hundred twenty thousand in Judah in one day … 8 The people of Israel took captive two hundred thousand of their kin, women, sons, and daughters; they also took much booty to Samaria 9 But a prophet of the LORD was there, whose name was Oded; he went out to meet the army that came to Samaria, and said to them, “Because the LORD, the God of your ancestors, was angry with Judah, he gave them into your hand, but you have killed them in a rage that has reached up to heaven. 10 Now you intend to subjugate the people of Judah and Jerusalem, male and female, as your slaves. But what have you except sins against the LORD your God? Now hear me, and send back the captives whom you have taken from you kindred, for the fierce wrath of the LORD is upon you.” 12 Moreover, certain chiefs of the Ephraimites … said to them, “You shall not bring the captives here, for you purpose to bring on us guilt against the LORD in addition to our present sins and guilt. For our guilt is already great, and there is fierce wrath against Israel.” So the warriors left the captives and the booty before the officials and the assembly. 15 Then those who were mentioned by name got up and took the captives, and with the booty they clothed all that were naked among them; they clothed them, gave them sandals, provided them with food and drink, and anointed them; and carrying all the feeble among them on donkeys, they brought them to their kindred at Jericho …”

Extent of God’s judgment on Edom

• Ob 5     how you have been destroyed!
• Ob 9     Your warriors shall be shattered … so that everyone from Mount Esau will be cut off.
• Ob 18   The house of Esau … stubble, they shall burn them and consume them, and there shall be no survivor of the house of Esau; for the LORD has spoken

How does this judgment fulfill in history?

• Edom is prophesied to still be around in Daniel 11:41 (there escaping the King of the North, a Seleucian emperor, roughly between 320 – 100 BC), but does not exist as nation any more today. Today it’s just desert, falling under Jordan, and Petra etc. as tourist site.
• 582 BC         conquered by Babylon, probably mostly exiled as well
• 450 BC         kicked out by Arabs into Negeb, none left in the original land
• 312 BC          Petra conquered by Nabateans, force Edomites into Negev area > renamed Idumea
• 135-105 BC  Maccabean Jews forcefully Judaize the Edomites: forced circumcision, forced intermarriage with the Jews, though they retain some characteristics
• 37-4 BC       Herod I (the great) comes to power. Shared two loves of Edom: building & violence
• 70 AD          After the destruction of Jerusalem the Edomites disappear from history
• Is there a difference between a nation ceasing and people ceasing? Some may have married into other nations, including Judah, some may have migrated away before or during the judgment?
• By the time God judges something, it may not be worth surviving anyway. Say if Europe completely deteriorates morally and politically, maybe there could come a time when a take over by another force is actually an improvement, or maybe neutral.

How did Edom go wrong?

• Ob 3          your proud heart has deceived you
• Ob 4          you say in your heart, who will bring me down to the ground?
• Ob 12-14  The outcome of pride: 8x ‘you should not have’

Mechanisms of pride

• pride > deception … though I am feeling smart / on top of it / strong / in control > actually pride makes me not see what I need to see, it makes me assume
• pride > self-reliance… pride makes me independent, have false security, false courage, feeling of power > playing not only defensive but also offensive > alliance / conspiracy > involvement with other powers > maybe playing in a too high league > deceived by more powerful allies, co-defeat in Egypt > no need to keep old bonds
• pride > vengeance … when pride is offended it seeks vengeance > no letting go of anger > exceeding vengeance, violence > shedding of innocent blood also > triggering extremes also > king’s bones burnt
• pride > low view … pride leads to a low view of others, of even brother > slave use / slave trade
  God calls all this wrong … and stupid. Pride is stupid, will blind you, will ruin good relationships, will make you go for skewed relationships, will set you up for disaster. …
• Ob 7      “those who ate your bread have set a trap for you – there is no understanding of it”
• Ob 8     “On that day, says the LORD I will destroy the wise out of Edom, and understanding out of Mount Esau” …
• again God pays the same currency: you want pride, you allow deception, you despise rebuke > get more of the same.

Application

• The destructiveness & deception of pride > self-reliance, thinking oneself strong, invulnerable, over estimating oneself, skewed perception of reality, …
• all pride (even the pride in little matters against any little human) is in the end pride against God, it is a denying him / refusing him / not agreeing with his view / refusing to respect value he gave
• Virtue is giving everything its true value, to give importance to the truly valuable, to not be blinded by false appearances, to not run after what is nothing, to not sell myself to that which is not God. Virtue is placing God above else, because he really is ultimate value.
• Pride > self-overvaluation / superiority > others-undervaluation > despising > unconcern > carelessness > tolerating violation > violating it myself. If by pride I under-value a thing, I therefore disregard its claims > covenant can be broken / law can be overstepped / thing can be used and abused > hatred / desiring its hurt / gloating over its hurt.
• What I use I cannot love, what I abuse I cannot respect > hatred / wishing it bad / gloating … Nazi Germany’s concentration camps, where guards finally see humans as animals

Second main theme: Future prophecy                                              Obadiah 15-21

• Ob 15       Link sentence, now talking about all nations, and about all nations that injured Israel (Ob 17)
• Word game? The word Edom אֱדוֹם אֱדֹם and the word Adam אָדָם (meaning humans) is virtually the same in Hebrew.
• Edom here comes to stand for prideful humans, independent, self-reliant, self-assured, needing nothing … versus humble humans, depending on God, willing and believing
• Ob 15-21  Edom ‘s current victory and gain > but eternal and permanent defeat
  Judah’s current loss and shame > but eternal and permanent victory
  God will turn the tables
• Ob 15       “as you have done, so it shall be done to you. Your deeds shall return on your own head.”
• Ob 16       “as you have drunk on my holy mountain, all the nations around you shall drink, be as never had been.”
• Ob 17        OT language                         NT language
  • But on Mount Zion escaped           saved
  • holy                                                     justified
  • Jacob take possession                   gospel will spread
• If OT language is taken literal, this has never fulfilled and then has to be relegated to the future.
• Ob 18        Jacob = fire / Joseph = flame Edom = stubble > consume, no survivor
• Ob 19       South Negev will possess Edom … Shephela (low hills) will possess Philistia … they (?) will possess Ephraim / Samaria … Benjamin will possess Gilead
• Ob 20      exiles of Israel will possess Canaan, Phoenicia, Zarephath … exiles of Jerusalem will possess Negeb
  
  • if taken literally, it is not fulfilled in history and has to be relegated to some Messianic time
  • if taken literally, what is this re-assignment of tribal lands doing?
  • Rather: fulfilled by Jesus and the church, with a spreading gospel going out to more and more areas
• Ob 21      Go to Mount Zion those escaped        by Golgatha believers are saved
•  to rule over Edom … become righteous rule over sin, pride
• and the kingdom shall be the LORD’s …  God’s kingdom spreading through Jesus God’gospel spreading out in ‘my father’s world’
• The two books right before and after Obadiah say:
• Joel (Joe 2:32)             > God will perform new act of salvation in Jerusalem > all who call on God’s name are saved
• Amos (Amo 9:11-15)    > God will raise up the house of David and will possess the remnant of Edom and all the nations, called by God’s name … here Edom (the willing Edom) is included in salvation,

Difficult Questions

• Why would God hold Edom accountable to a brotherhood relationship after Edom itself has been the target of a near-genocide by Israel’s hands under David / Joab?
• Are the ‘respect the border of Edom’ canceled with the Moses-refusal (but later Scriptures reconfirm those)
• Or is it the continual hostility of Edom between Moses and David which tips the balance? But there is no Scripture confirming this. Yet David is never upbraided for attacking Edom, nor anyone later. Did the covenant change? when? Why then is Edom held to the covenant?

Application

• What does God want with this book? What can I learn? Apply? How is God revealed?
• Show his justice in dealing with nations, he sides with the weak / cheated / let down / violated, he calls to account the strong / abusing / scheming / deceiving
• He wants repentance, what else is the point of telling the Edomites where they are going wrong?
• God is sovereign over nations and their quarrels, sins, violence, injustices, treason, conspiracies etc. Ultimately there will be justice.
• God cooks at international scale.
• Though he does not prevent violence, he does not accept it either.
• All nations are responsible to him, chosen or otherwise. They are held accountable to commonly understood standards.

Other points

• False security … in what is my security? accomplishments? skill? Being liked? Being strong? Being respected? successful? ministry? work? spirituality?
• God does care about (personal) our attitudes towards other persons (people of other background / type / nationality) … and he does care (national) about my nations attitude towards other nations.
• Symptoms: is there any person or nation I look down on? Is there any person or nation I think stupid? Is there any person / nation I do not want to see blessed / thriving? Is there any person / nation I don’t wish well?
• Do I weep with those who weep? Rejoice with those who rejoice? Or am I secretly happy about people’s failure?
• Do I hold grudges? Unforgiveness? Against any person, the group or nation? Who do I not like? Who do I not wish well? Against whom do I have anger? bitterness?
• Sins of omission … standing by tolerating injustice is a sin. Agreeing in your heart (without doing anything) is a sin. Rejoicing over somebody’s downfall (not doing anything) is a sin.
• Love of others as self. How do I love myself? I do not like myself, do not agree with what I’m doing, do not think myself faultless … but I still hope that there is forgiveness and redemption for this self! And I don’t need to do more than that for any other self either, just wish it’s betterment (C.S. Lewis).
• Am I willing to fight, to stand up, to lay down my life for a brother? Speak up against injustice?
• Though Edom did not have much revelation, did not have the law, God holds them accountable to what they knew / understood / law in our hearts / natural law … golden rule / keep your word to a brother / do not attack at the point of weakness (Satan, of course, does exactly that!) … Rom 1:20 We all knew and sinned and are without excuse.
• God’s judgment is not dreaming up punishments but in leaving us to our own choices … in making us eat our cooking … in getting back what we gave … in giving us more of the same we wanted.
• Warning with blind spots > one reason we need other people!