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Introduction
The Book of Obadiah is the shortest book in OT, with only twenty-one verses. It is the fourth of the minor prophets, but placed fifth in the Greek Septuagint (LXX). There are ten distinct predictions forming seventeen verses, or 81% of the whole book.
Obadiah the prophet
In contrast to other books of the prophets, very little information is given. It does not say who the prophet's father was, where he came from, or give any indication of the time period. There are thirteen different people mentioned in the Bible called Obadiah, making it one of the commonest names. We have no way of knowing who the Prophet Obadiah was. Obadiah prophesied against the nation of Edom (v1). He was probably a contemporary of Jeremiah and Ezekiel.
It is possible that Obadiah may not be the prophet's proper name, as Obadiah’s name means 'Servant or worshipper of Yahweh', so he may be an anonymous servant of God. Prophets are frequently referred to as a 'God's servants' (1 Kg 14:18, 2 Kg 17:23, Jer 7:25, Zech 1:6).
Historical background
The date of Obadiah is difficult to determine, as there are few clues. The Jewish Talmud identifies the prophet Obadiah with the Obadiah who was in charge of Ahab's palace, at the time of Elijah (1 Kg 18:1-6) (Sanhedrin 39b). However, this is not thought to be correct. There are two main views for the setting of the book, based on times in Judah's history when Edomites plundered Jerusalem and acted treacherously towards their brother nation (v10-14).
1) During the reign of Jehoram (843-840 BC)
The first suggestion is around 843 BC during the reign of the evil Jehoram, the son of Jehoshaphat, who was married to Athaliah, the daughter of Ahab and Jezebel of Israel. During his reign, Edom rebelled against Judah, and set up their own king (2 Kg 8:20, 2 Chr 21:8-10). Jehoram defeated the Edomites, but was unable to subdue them, as they continued to revolt against Judah. Edom was effectively independent for the next forty years.
There is no mention of destroyed temple or description of the fall of Jerusalem in the Book of Obadiah. The nations mentioned in the book are not neighbours from the time of the exile, but earlier foes such as the Philistines. Obadiah rebukes the same sins as Amos did in the eighth century.
2) During the reign of Zedekiah (597-586 BC)
The second suggestion is more likely, dating the book sometime after the fall of Jerusalem to the Babylonians in 586 BC. Verses 11-14 appear to fit most naturally with the destruction of Jerusalem, when Edom was particularly hostile to Judah, and rejoiced over her fall. The vivid description of the suffering would suggest that Obadiah should be dated almost immediately after the fall of Jerusalem.
This hostility is recorded in in the Book of Lamentations, “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" (Ps 137:7).
The prophet Ezekiel stated a similar theme, linking their hostility with the final punishment of Jerusalem, which would be 586 BC. "Thus says the Lord GOD: because Edom acted revengefully against the house of Judah and has grievously offended in taking vengeance upon them, therefore thus says the Lord GOD, I will stretch out my hand against Edom ..." (Ezek 25:12-14), "Because you cherished an ancient enmity, and gave over the people of Israel to the power of the sword at the time of their calamity, at the time of their final punishment ... I will make Mount Seir a waste and a desolation." (Ezek 35:5-7).
The writer of the Book of 1 Esdras in the Apocrypha makes the same connection when he blamed the Edomites for burning the temple when Judea was laid waste by the Chaldeans (1 Esdras 4:45).
Other suggestions
Other suggestions are during the reign of Amaziah (803-775 BC) (2 Chr 25:11-12,23-24) or during the reign of Ahaz (741-726 BC) (2 Chr 28:16-21).
Whatever the date we know that Jerusalem was plundered and sacked. Edom had delighted in this and shared in the plunder. The Edomites are particularly rebuked for standing aloof while Jerusalem was being attacked, siding with the attackers, gloating over Judah's misfortune, rejoicing on the day of their ruin, boasting in day of their distress. They also entered Jerusalem and looted goods, cut off the fugitives from the city and delivered up survivors in day of distress (v11-14), "For the slaughter and violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. On the day that you stood aside, on the day that strangers carried off his wealth, and foreigners entered his gates and cast lots for Jerusalem, you too were like one of them." (v10-11).
Similarity with Jeremiah
There seems to be some literary relationship between the Book of Obadiah, particularly v1-9, and Jeremiah's oracle against Edom (Jer 49:7-22). Some phrases are found in both books, but the order of these is different, so it is more likely that both are quoting some earlier unknown oracle against Edom. Several phrases are also found in both Obadiah and Joel.
Style of writing
In his message, God directly addresses Edom, using the pronoun 'you', making the message direct and personal. There is a repetition eight times of the phrase 'you should not have ..." (v11-14), listing atrocities of increasing horror which have already been committed. Obadiah also uses metaphors and vivid comparisons. The mountain strongholds of Edom are like the nest of an eagle (v4), the plunderers of Edom are like thieves who steal grapes from a vineyard (v5), and the house of Jacob is a fire and the house of Esau is stubble (v18).
Message of Obadiah
The book of Obadiah contains two main sections, both of which bring a message of hope to God's people.
The first (v1-14) is particularly directed towards Edom and its hostility towards Judah. Obadiah assures Judah of God's justice. Edom, which joined others in humiliating Judah (v11-14) will in turn be humiliated (v2-10, 15). Edom's arrogance is shown in thinking that they were safe from attack in the clefts of the rock, "You say in your heart, 'Who will bring me down to the ground?'" (v3). However this will not protect them from God, "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." (v4). God is willing and able to help his people because he is the sovereign God.
The second (v15-21) is more general concerning Israel and the nations. Judgement of Edom is a message of salvation for Israel. Through the coming of God's kingdom, Judah will get everything back that has been taken from them by the nations (v16-21), "the house of Jacob shall take possession of those who dispossessed them" (v17), "Those who have been saved shall go up to Mount Zion to rule Mount Esau; and the kingdom shall be the LORD's" (v21).
Obadiah focuses in first on the specific judgement on Edom (v1-14) then out to the universal judgement (v15), and from the restoration of Israel (v16-21) out to the coming of the universal Kingdom of God (v21).
Theology of Obadiah
The day
One key word is 'day'. Edom can expect a day when judgement will come (v8), the day of the LORD. On the 'day' that Judah was attacked, Edom stood by and and gloated. The phrase 'on the day' is repeated nine times (v11-14). The 'day of the LORD' is also coming on all nations (v15), either for judgement or deliverance.
Being cut off
Obadiah predicts that Edom will be 'cut off' (v9,10), as they had 'cut off' the fugitives from Jerusalem (v14).
Crime and punishment
This is the principle known as 'lex talionis', that the punishment fits the crime that has been committed. This is stated clearly, "As you have done, it shall be done to you; your deeds shall return on your own head." (v15). The proud will be humbled (v2,3), the ones watching the nation being pillaged (v11-14) will be pillaged (5-9) and those harassing survivors (v14) will have no survivors (v18).
Summary of history of Edom
For more detail on the history of Edom and its perpetual rivalry with its brother nation Judah, please see the Edom page.
| Date BC |
OT Reference |
Event |
|
Gen 25:21-26
Gen 30 |
Jacob and Esau born
Esau called Edom = Red
|
| 1900 |
Gen 32:3
Gen 36:5-8 |
Esau inland of Edom (Seir)
Moved through lack of space
|
| 1400 |
Num 20:14-21 |
Edom refused Israel safe passage |
| c.1020 |
1 Sam 14:47 |
Saul fought Edom and had victories
|
| c.1000 |
2 Sam 8:13
1 Kg 9:26 |
David put garrisons in Edom
controlled port city |
| c.940 |
1 Kg 11:14 |
Edom rebelled against Solomon |
| c.865 |
1 Kg 22:47
2 Kg 3:7-9 |
Jehoshaphat subdued Edom |
| c.844 |
2 Kg 8:20 |
Edom rebelled against Jehoram
First Option for date of Obadiah |
| c.844 |
2 Chr 21:16-17 |
Philistines and Arabs invade Judah and carry away captives (Jehoram) |
| c.770 |
2 Kg 14:7-10
2 Chr 25:14 |
Amaziah defeated Edom (and worshipped Edom's gods) |
| c.760 |
2 Chr 26:2 |
Uzziah restored Elath (Edom) to Judah |
| c.720 |
2 Chr 26:2
2 Chr 28:16 |
Under Ahaz Edom regained independence
Ahaz called on Assyrian help because of Edom's continued attacks
|
| 732 |
|
Tiglath Pileser III of Assyria took Edom and Syria |
| 604 |
|
Nebuchadnezzar of Babylon took Edom
Second option for date of Obadiah |
| 587 |
Ps 137:7
Ezek 35:5 |
Edom allied with Babylon when they captured Jerusalem |
| 5th cent |
|
Came under Arab control. Edomites moved to Negeb and became Idumeans |
| 4th cent |
|
Overrun by Nabataeans |
| 164 |
1 Macc 5:1-5
Jos Ant 13.8.1 |
Idumea defeated by Judas Maccabeus |
| 120 |
Jos Ant 13.9.1
15.7.9 |
John Hyrcanus occupied all of Idumea and forced them to become Jews |
| 63 |
|
Came under Pompey's rule (Rome)
Antipater became Governor of Judah
|
| 37 |
|
Herod the Great became king of Judah |
| AD 70 |
|
Idumeans disappear from history |
Other prophesies against Edom
Amos 1:11-12
Is 21:11
Is 34:5-17
Jer 49:7-22
Lam 4:21-22
Joel 3:19
Ezek 25:12-14,35
Ezek 35:1-15,47
Ps 137
(Mal 1:3)
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