Teks -- Obadiah 1:1-6 (NET)

God’s Judgment on Edom

1:1 The vision that Obadiah saw. The Lord God says this concerning Edom: We have heard a report from the Lord. An envoy was sent among the nations, saying, “Arise! Let us make war against Edom!” 1:2 The Lord says, “Look! I will make you a weak nation; you will be greatly despised! 1:3 Your presumptuous heart has deceived you– you who reside in the safety of the rocky cliffs, whose home is high in the mountains. You think to yourself, ‘No one can bring me down to the ground!’ 1:4 Even if you were to soar high like an eagle, even if you were to make your nest among the stars, I can bring you down even from there!” says the Lord. 1:5 “If thieves came to rob you during the night, they would steal only as much as they wanted! If grape pickers came to harvest your vineyards, they would leave some behind for the poor! But you will be totally destroyed! 1:6 How the people of Esau will be thoroughly plundered! Their hidden valuables will be ransacked!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Oba 1:1 - Obadiah

His name speaks a servant or a worshipper of the Lord, but who he was we know not.

Wesley: Oba 1:1 - We

The prophets, have heard.

Wesley: Oba 1:1 - A rumour

Not an uncertain report, but it comes from God.

Wesley: Oba 1:1 - Is sent

By the Lord first, and next by Nebuchadnezzar who executed on Edom what is here foretold.

Wesley: Oba 1:1 - The nations

Those that were with, or subject to Nebuchadnezzar.

Wesley: Oba 1:2 - Small

Thou art a small people. In comparison with other nations.

Wesley: Oba 1:2 - Despised

What ever these Edomites had been, now they were despised.

Wesley: Oba 1:3 - The pride

The Edomites were, as most mountaineers are, a rough hardy, and daring people. And proud above measure.

Wesley: Oba 1:3 - Deceived thee

Magnifying thy strength above what really it is.

Wesley: Oba 1:4 - Bring thee down

God who is in the heavens would throw thee down. When men could not marshal armies against thee, stars should fight in their courses against thee. Nothing can stand which God will cast down, Jer 49:16-17.

Wesley: Oba 1:5 - If thieves

If thieves by day had spoiled thee, they would not have thus stripped thee.

Wesley: Oba 1:5 - Robbers

If robbers in the night had been with thee, they would have left somewhat behind them.

Wesley: Oba 1:5 - 'Till they had enough

But here is nothing left.

Wesley: Oba 1:5 - Some grapes

But here have been those that have cut up the vine.

Wesley: Oba 1:6 - Esau

The father of this people, put for his posterity.

Wesley: Oba 1:6 - Sought up

All that the Edomites had laid up in the most secret places, are seized and brought forth by soldiers.

JFB: Oba 1:1 - Obadiah

That is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.

JFB: Oba 1:1 - We

I and my people.

JFB: Oba 1:1 - heard

(Isa 21:10).

JFB: Oba 1:1 - 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. Jer 49:14 quotes this.

JFB: Oba 1:2 - 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 (Jer 49:8, Jer 49:13). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Oba 1:3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? Jer 49:15, confirms MAURER'S view.

JFB: Oba 1:3 - clefts of . . . rock

(Son 2:14; Jer 48:28). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," 2Ki 14:7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.

JFB: Oba 1:4 - exalt thyself

Or supply from the second clause, "thy nest" [MAURER] (Compare Job 20:6; Jer 49:16; Amo 9:2).

JFB: Oba 1:4 - set . . . nest among . . . stars

Namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (Isa 14:13; Dan 8:10; Dan 11:37).

JFB: Oba 1:4 - thence will I bring thee down

In spite of thy boast (Oba 1:3), "Who shall bring me down?"

JFB: Oba 1:5 - 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 (Isa 17:6; Isa 24:13), is striking.

JFB: Oba 1:6 - How are the things of Esau searched out!

By hostile soldiers seeking booty. Compare with Oba 1:5-6 here, Jer 49:9-10.

JFB: Oba 1:6 - 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.

Clarke: Oba 1:1 - We have heard a rumor

We have heard a rumor - See Jer 49:14, where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it.

Clarke: Oba 1:2 - I have made thee small among the heathen

I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God’ s providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people.

Clarke: Oba 1:3 - The pride of thine heart

The pride of thine heart - St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela , rock, Petra, the capital of Idumea, is intended.

Clarke: Oba 1:4 - Though thou exalt thyself as the eagle

Though thou exalt thyself as the eagle - Though like this bird thou get into the highest cliff of the highest rock, it will not avail thee. To defend thee, when Jehovah has determined thy destruction, thy deepest caves and highest rocks will be equally useless. See Jer 49:16.

Clarke: Oba 1:5 - If thieves came to thee

If thieves came to thee - That is, if thieves entered thy dwellings, they would not have taken every thing; they would have laid hold on thy wealth; and carried off as much as they could escape with conveniently; if grape-gatherers entered thy vineyards, they would not have taken every bunch; some gleanings would have been left. But the Chaldeans have stripped thee bare; they have searched out all thy hidden things, Oba 1:6, they have left thee nothing. Hour art thou cut off! Thou art totally and irretrievably ruined! The prophet speaks of this desolation as if it had already taken place.

Calvin: Oba 1:1 - We have heard,

Obadiah’s preface is, that he brought nothing human, but only declared the vision presented to him from above. We indeed know that it was God alone that was ever to be heard in the Church, as even now he demands to be heard: but yet he sent his prophets, as afterwards the apostles; yea, as he sent his only begotten Son, whom he has set over us to be our only and sovereign Teacher. Obadiah then by saying that it was a vision, said the same, as though he declared, that he did not presumptuously bring forward his own dreams, or what he conjectured, or discovered by human reason, but that he adduced only a celestial oracle: for חזון , chezun, as we have observed in other places, was a vision, by which God revealed himself to his Prophets.

He then adds, Thus saith Jehovah. Here is a fuller expression of the same declaration. We thus see that the Prophet, in order that the doctrine he brought forward might not be suspected, made God the author; for what faith can be put in men, whom we know to be vain and false, except as far as they are ruled by the Spirit of God and sent by Him? Seeing then that the Prophet so carefully teaches us, that what he declared was delivered to him by God, we may hence learn what I have lately referred to, — that the Prophets formerly so spoke, that God alone might be heard among the people.

He says afterwards, A rumor have we heard. Some render it, a word, or a doctrine. שמועה , shimuoe, is properly a hearing, and is derived from the verb the Prophet subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, “The Lord has revealed this to me and to other Prophets;” according to what Isaiah says, Isa 53:1, ‘Who has believed our hearing?’ It is the same word, and he speaks of God’s word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. We have then heard a rumor The verb in Jeremiah is not in the plural number, שמענו shimonu, but שמועה שמעתו shimoti shimunoe, ‘I have heard,’ says Jeremiah, ‘a hearing.’ But our Prophet uses the plural number, ‘We have heard a hearing.’ The sense however is the same; for Jeremiah says that he had heard rumors; and the Prophet here adds others to himself, as though he said, “This rumor is spread abroad, but it is from the Lord: it is certain that this rumor has been heard even by the profane and the despisers of God.” But the Prophet shows that wars are not stirred up at random, but by the secret influence of God; as though he said, “When a tumult arises, let us not think that its beginning is from the earth, but God himself is the mover.” We now then apprehend the design of the Prophet: though he speaks of the rumor of wars, he yet shows that chance or accident does not rule in such commotions, but the hidden influence of God.

We have heard, he says from Jehovah, and a messenger, or, an ambassador, to the nations has been sent ⁷⁰, Arise ye, and we will arise against her to battle. In Jeremiah, it is, ‘Assemble ye, come and arise against her to battle.’ The Prophet here shows, I have no doubt, whence the rumor came, which he had just mentioned; for they were now indeed stirring up one another to destroy that land. If any one had formed a judgment according to human wisdom, he would have said that the Assyrians were the cause why war was brought on the Idumeans, because they had found them either inconstant or even perfidious, or because they had feigned a pretense when there was no just reason for making war. But the Prophet here raises his mind upwards and acknowledges God to be the mover of this war, because he intended to punish the cruelty of that people, which they had exercised toward their own kindred, the Israelites; and at the same time he encourages others also, that they might understand that it was altogether directed by the hidden counsel of God, that the Assyrians, from being friends, became of a sudden enemies, that a war was all in a flame against the Idumeans at a time when they were at ease, without any fear, without any apprehension of danger. It follows —

Calvin: Oba 1:2 - NO PHRASE

Jeremiah uses nearly the same words; but the sense of the expression is ambiguous, when he says, ‘Lo, little have I set thee.’ To me it appears probable, that the Prophet reproves the Idumeans, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Mal 1:2,) ‘Jacob and Esau, were they not brethren?’ “But I have given to you the inheritance promised to your father Abraham; I have transferred the Idumeans to mount Seir.” Now it is less bearable, if any one be elated with pride, when his condition is not so honorable. I therefore think that the Idumeans are here condemned because they vaunted so much, and arrogated to themselves more than what was right, when they yet were contemptible, when their condition was mean and obscure, for they dwelt on mount Seir. But others think that the punishment, which was impending over them, is here denounced, Lo, little have I made thee among the nations, and Jeremiah says, ‘and contemptible among men’; he omits the two words, thou and exceedingly; he says only, ‘and contemptible among men’. But as to the substance, there is hardly any difference. If then we understand that that nation was proud without reason, the sense is evident, that is, that they, like the giants, carried on war against God, that they vaunted themselves, though confined to the narrow passes of mountains. Though I leave to others their own free opinion, I am yet inclined to the former view, while the latter has been adopted nearly by the consent of all; and that is, that God was resolved forcibly to constrain to order those ferocious men, who, for no reason, and even in opposition to nature, are become insolent. But if a different interpretation be more approved, we may say, that the Prophet begins with a threatening, and then subjoins a reason why God determined to diminish and even to destroy them: for though they dwelt on mountains, it was yet a fertile region; and further, they had gathered in course of long time much wealth, when they attained security, when no enemy disturbed them. This then is the reasoning, Lo, I have made thee small and contemptible in the mountain, — and why? because the pride of thy heart has deceived thee; and Jeremiah adds, terror, ⁷¹ although some render תפלצתך taphlatastae, image; but this seems not appropriate. Jeremiah then, I doubt not, mentions terror in the first place; for it almost ever happens, that the proud strike others with fear: such then were the Idumeans.

Now if we follow the first meaning I explained, the two verses may be read as connected, Lo, I have made thee small and contemptible among the nations; ⁷² but the pride of thy heart has deceived thee; some render it, has raised thee up, deriving it from נשא nusha: but they read ש shin, pointed on the left side; for if נשא nusha has the point in the branch of the shin, on the right hand, it means to deceive, but if on the left, it signifies to raise up. Then they give this translations “The pride of thine heart has raised thee up:” but we clearly learn from Jeremiah, that it ought, as almost all interpreters agree, to be rendered thus, “The pride of thine heart has deceived thee:” for he says not השיאך eshiac but השיא אותך eshia autea, that is, it was to thee the cause of error and of madness. Of the sense then of this verb there can be no doubt.

Calvin: Oba 1:3 - NO PHRASE

The Prophet now laughs to scorn the Idumeans, because they relied on their own fortresses, and thought themselves, according to the common saying, to be beyond the reach of darts; and hence they petulantly insulted the Israelites and despised God himself. The Prophet therefore says, that the Idumeans in vain felicitated themselves, for he shows that all they promised to themselves were mere delusions. The import of what is said then is, “Whence is this your security, that ye think that enemies can do you no harm? Yea, ye despise God as well as men; whence is this haughtiness? whence also is the great confidence with which ye are puffed up? Verily, it comes only from mere delusions. The pride of thine heart has deceived thee.”

And yet there was not wanting a reason why the Idumeans were thus insolent, as the Prophet also states: but he at the same time shows that they had deceived themselves; for God cared not for their fortresses; nay, he counted them as nothing. Thou dwellest, he says, (this is to be regarded as a concession,) in the clefts of the stone; some read, “between the windings of the rock;” ⁷³ though others think סלע Salo to be the name of a city. But though I should allow that the Prophet alludes to the name of a city, I yet do not see how can that stand which they hold; for clefts comfort not with a city situated on a plain, though within the ranges of mountains. I do not then doubt but that סלע Salo here means mount Seir. As then the Idumeans had fortresses amidst rocks, they thought that all enemies could easily be kept out.

And hence it follows, The height is his habitation, that is, he dwells in lofty places; and hence he says in his heart, Who shall draw me down to the ground? He afterwards subjoins what I have already stated, — that though their region was exceedingly well fortified, yet the Idumeans were greatly deceived, and indulged themselves in vain delusions, “If thou shouldest raise up thy seat, he says, like the eagle”, — literally, ‘If thou shouldest rise as the eagle,’ — “and if thou shouldest among the clouds ⁷⁴ set and nest, I will thence draw thee down, saith Jehovah”. We now see that the Prophet did not without reason deride the confidence with which the Idumeans were inflated, by setting up their fortresses in opposition to God: for it is the greatest madness for men to rely on their own power and to despise God himself. At the same time he could, as it were, easily dissipate by one blast every idea of defense or of power that is in us; but this subject will be more fully handled by us tomorrow.

Calvin: Oba 1:5 - NO PHRASE

The Prophet shows in this verse that the calamity with which God was resolved to afflict the Idumeans would not be slight, for nothing would be left among them; and he amplifies what he says by a comparison. When one is plundered of his property by thieves, he grieves, that what he had acquired by much labor through life, has been in one moment taken from him: and when any one has spent labor and expense in cultivating his vineyard, and another takes away its fruit, he complains of his great misfortune, that he had lost his property and big labor in the cultivation of his vineyard, while another devours its fruit. But the Prophet intimates that God would not be content with such kind of punishment as to the Idumeans.

Hence he says, Have night thieves or robbers come to thee? They must doubtless have stolen, and have taken away what they thought sufficient for them; but now nothing shall be left to thee. In short, the Prophet intimates that the Assyrians would not be like thieves or night robbers, who stealthily and privately take away what comes to their hands; but he means, that the Idumeans would be so plundered, that their houses would be left wholly empty, and he declares that the Assyrians would thus spoil them like night thieves or robbers, who are wont to proceed with unbridled liberty; for none dares to resist them, or even to say a word against them. This plundering then will not be, says the Prophet, of an ordinary kind; but the enemies will make thee entirely empty.

The same is the object in view when he says, Have vintagers come to thee? To be sure, they commonly leave some clusters; but the Assyrians will leave, no, not one: they shall depart so laden with plunders, that thou shalt be left empty.

But all this, as we have reminded you, was said in order to alleviate or to mitigate the grief of the faithful, who then deemed themselves very miserable, as they were alone plundered by enemies; for they saw that their neighbors were dwelling in safety, and even becoming partakers of the spoil. Their condition therefore was very miserable and degraded. Hence the Prophet, that he might moderate this bitter grief, says, that the Idumeans would in no common way be plundered, for not a hair could be left them. This is the import of the passage.

But some regard the verb נדמיתה nudamite as signifying, “Thou art reduced to silence;” for the verb דום dum or דמה dame means to be silent: and they give this exposition, “How dost thou not endeavor at least to meet thine enemies?” for they take “to be silent” in the sense of being still, as דמה dame is often so taken in Scripture, “How then have they been silent?” but he speaks of the future in the past tense, as though God had already inflicted punishment on the Idumeans, that faith in the prediction might be made more certain: thou hast been reduced to silence, that is, how couldest thou remain quiet on seeing thine enemies plundering with so much violence — how then hast thou been reduced to silence? Others say, How hast thou been consumed? for דמה dame often means to destroy. But to this point belongs no great importance; for the Prophet means, that it could not be ascribed to chance, that enemies would destroy the whole land of Edom, for the cruel assault would by no means be of an ordinary kind: and then as the Idumeans thought that an entrance to their enemies was on every side closed up, as they inhabited the summits of mountains, according to what I have already said, and that they were most safe in their recesses and lofty rocks, the Prophet here sets it forth as a wonderful thing that God’s judgment would yet reach them. Let us proceed —

Calvin: Oba 1:6 - NO PHRASE

He confirms the former sentence, — that the Idumeans in vain trusted that their riches would be safe, because they had hidden and deep recesses. Even when a country is plundered by enemies, the conquerors dare not to come to places of danger; when there are narrow passes, they avoid them, for they think that there is there some evil design. Hence conquerors, fearing hidden places, plunder only those which are open, and always consider well whether their advance is safe: but Idumea, as we have said, had hidden recesses, for its rocks were almost inaccessible, and there were many conveniences there for hiding and concealing its riches. But the Prophet says, that all this would be useless: and that he might more effectually rouse them, he speaks with astonishment, as of something incredible. How have been sought the things of Esau, and thoroughly searched his hidden places! Who could have thought this? for they might have concealed their treasures in rocks and caverns, and thence repelled their enemies. But in vain would be all their attempts: how could this possibly be? Here then he awakens the minds of men, that they might acknowledge the judgment of God; and at the same time he laughs to scorn the vain confidence with which the Idumeans were inflated; and besides, he strengthens the minds of the godly, that they might not doubt but that God would perform what he declares, for he can indeed penetrate even to the lowest deep.

In short, the Prophet intimates that the faithful did not act wisely, if they measured God’s vengeance, which was impending on the Idumeans, by their own understanding or by what usually happens; for the Lord would make a thorough search, so that no hiding-places would escape his sight; and then all their treasures would be exposed as a prey to their enemies. We hence learn, that as men in vain seek hiding places for themselves that they may be safe from dangers; so in vain they conceal their riches; for the hand of God can penetrate beyond the sea, land, heaven, and the lowest deep. Nothing then remains for us but ever to offer ourselves and all our things to God. If he protects us under his wings, we shall be safe in the midst of innumerable dangers; but if we think that subterfuges will be of any avail to us, we deceive ourselves. The Prophet now adds —

Defender: Oba 1:1 - Obadiah

Obadiah (the servant of Jehovah) is considered by many to be the first prophet chronologically (although his prophecy is the smallest chapter in the Old Testament), but there are at least a dozen Obadiahs mentioned in the Bible. None of the other men can be identified as the prophet Obadiah, so his identity and date of writing are unknown.

Defender: Oba 1:1 - concerning Edom

Obadiah's entire one-chapter prophecy deals with God's coming judgment on Edom, the nation founded by Jacob's twin brother, Esau. The fulfillment took place precursively later at the time of the Babylonian invasion, when Nebuchadnezzar decimated the Edomites and their land. The nation was eventually overrun by others and finally became desolate. However, the ultimate fulfillment will be when the confederacy invading Israel in the last days (Psalm 83; Ezekiel 38), which includes the Muslim Arabs now occupying Edom's ancient land, is defeated and its influence destroyed."

Defender: Oba 1:3 - clefts of the rock

Edom's main city was the famous "rock city," Sela, or Petra, considered almost impregnable because of the very narrow gorges which were its only access routes. Edom also controlled the chief trade routes between Asia and Egypt, becoming very prosperous."

TSK: Oba 1:1 - concerning // We // and an // Arise

concerning : Psa 137:7; Isa 21:11, 34:1-17, Isa 63:1-6; Jer 9:25, Jer 9:26, Jer 25:17, Jer 25:21; Jer 49:17-22; Lam 4:21, Lam 4:22; Eze 25:12-14, Eze 35:3-15; Joe 3:19; Amo 1:11, Amo 1:12; Mal 1:3, Mal 1:4

We : Jer 49:14, Jer 49:15, Jer 51:46; Mat 24:6; Mar 13:7

and an : Isa 18:2, Isa 18:3, Isa 30:4

Arise : Jer 6:4, Jer 6:5, Jer 50:9-15, Jer 51:27, Jer 51:28; Mic 2:13

TSK: Oba 1:2

Num 24:18; 1Sa 2:7, 1Sa 2:8; Job 34:25-29; Psa 107:39, Psa 107:40; Isa 23:9; Eze 29:15; Mic 7:10; Luk 1:51, Luk 1:52

TSK: Oba 1:3 - pride // thou // saith

pride : Pro 16:18, Pro 18:12, Pro 29:23; Isa 10:14-16, Isa 16:6; Jer 48:29, Jer 48:30, Jer 49:16; Mal 1:4

thou : 2Ki 14:7; 2Ch 25:12

saith : Isa 14:13-15, Isa 47:7, Isa 47:8; Jer 49:4; Rev 18:7, Rev 18:8

TSK: Oba 1:4 - exalt // among

exalt : Job 20:6, Job 20:7, Job 39:27, Job 39:28; Jer 49:16; Hab 2:9

among : Isa 14:12-15; Jer 51:53; Amo 9:2

TSK: Oba 1:5 - if robbers // how // if the // some grapes

if robbers : Jer 49:9

how : 2Sa 1:19; Isa 14:12; Jer 50:23; Lam 1:1; Zep 2:15; Rev 18:10

if the : Deu 24:21; Isa 17:6, Isa 24:13; Mic 7:1

some grapes : or, gleanings

TSK: Oba 1:6 - are the // how are his

are the : Psa 139:1; Isa 10:13, Isa 10:14, Isa 45:3; Jer 49:10, Jer 50:37; Mat 6:19, Mat 6:20

how are his : Dan 2:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Oba 1:1 - THE ARGUMENT // The vision // Of Obadiah // Thus saith the Lord God // We have heard // A rumour // An ambassador // Among the heathen // Arise ye // Let us rise up against her in battle

THE ARGUMENT

This short prophecy will not need any long prefatory argument. He concealeth his nation, family, and place of his birth and abode, which he would not have done had it much concerned us to know, or would it have added any thing material to the authority and efficacy of his word. Yet perhaps we should be thought too slight, if we did not tell you, that some thought him to be a proselyted Edomite, filled with the prophetic Spirit, that he might be sent to declare God’ s judgments against Edom; but this suggestion will no more prove him an Idumean, than it will prove Jonah or Nahum to be proselyted Assyrians; or Isaiah, Amos, Jeremiah, and Ezekiel to be of so many different countries, because they prophesied against so many different nations. Some others will have him the same that was great with Ahab, but greater with God, hiding and feeding his prophets by fifty in a cave. But this is too early for this prophet, as is noted in the annotations. And that he was captain of the band of fifty whom, on his request, Elijah spared; or that he was one of those sent by Jehoshaphat, 2Ch 17:7 , to instruct the Jews, as is said by some; hath more against than can be said for it. But it is certain he was a prophet sent of God, and that his diligence and faithfulness answered his name, Obadiah , i.e. the servant of the Lord , whose message he delivered, though we are not certain when, in what king’ s reign, or what prophets he was contemporary with: some guess he was contemporary with Jeremiah, and they think the 37th and 39th chapters, besides Lam 4:21 , afford arguments to prove it; but if they did not live in the same time, they preached the same things against Edom, which were in due time fulfilled, though we cannot precisely define the time. It is indisputable, that Edom’ s cruelty, perfidiousness, pride, and rapine against Jacob were the principal causes of this Divine anger against Edom, and yet it admits some dispute when it was Edom did so barbarously lay wait for, cut off, or deliver up the fleeing Jews, whether when Shishak spoiled Jerusalem, or when Nebuchadnezzar sacked it and led the citizens captives. I rather think it had been a constant course observed by Edom to run in with all that invaded Judea, whether Philistines, Syrians, Assyrians, or Chaldeans, who were cruel enough, but yet Edom was more cruel; for this cause our prophet both threatens punishments upon them, and warns them of their approaching ruin. Some think the prophet warns Edom that they should not do what is here specified; I think he threatens because they had done it. In brief, the accommodating the particulars of this prophecy to their particular times and persons concerned, as it requires some good diligence and skill, so it will ever leave room for modesty towards those that it is likely will differ from us in accommodating them. Edom, type of all the church’ s enemies, shall be destroyed, and Christ’ s kingdom shall be set up; as Obadiah foretells, the church believeth, and so shouldst thou, reader.

The destruction of Edom, Oba 1:1,2 , for their pride, Oba 1:3-9 , and for their unnatural behaviour in Jacob’ s distress, Oba 1:10-16 . The salvation and victories of Jacob, Oba 1:17-21 .

The vision which the prophet received immediately from the Lord; so prophets are called seers , 1Sa 9:9 Amo 7:12 ; and their prophecy is vision, Isa 1:1 Joe 2:28 .

Of Obadiah: who this was appears not on any certainty, or when he prophesied. That it was not Obadiah who hid and fed the prophets of the Lord in Ahab’ s time is evident, for that the prophet doth threaten Edom for their cruelty against Jerusalem in the day it was taken and sacked, which was three hundred and thirty or forty years after Ahab’ s time; he began to reign about A.M. 3025, and Jerusalem was sacked about 3363. His name speaks a servant or a worshipper of the Lord.

Thus saith the Lord God: this includes his authority, the certainty of the things he speaks of concerning Edom, or against Edom; both people and country are so called from their progenitor or founder, Esau, called Edom, Gen 25:30 . This country is called Idumea, Isa 34:5,6 Eze 35:15 , which see; it was a part of Arabia Petrea.

We have heard other prophets, as I, have heard this news to tell to Edom, or to send to them, Isa 11:14 Jer 27:3 Joe 3:19 Amo 1:12 .

A rumour not an uncertain and vain report, but it comes from God by his prophets.

An ambassador a herald, or muster-master, who should gather forces together for this expedition, is sent, by the Lord first, and next by Nebuchadnezzar, who executed on Edom what is here foretold. God stirred up the spirit of Nebuchadnezzar to make war on Edom, which was (as well as other nations) given up to Nebuchadnezzar, Jer 27:3,6 .

Among the heathen or nations, both those that were confederate with or subject to Nebuchadnezzar, whom all nations served, Jer 27:6,7 .

Arise ye: this is a summons to them from Nebuchadnezzar, that they send in their proportions of soldiers.

Let us rise up against her in battle: this seems the voice of soldiers willing to and desirous of the war.

Poole: Oba 1:2 - Behold // I have made thee small // Among the heathen // Thou art greatly despised

Behold ye Edomites , lay it to heart, and consider it well; be not secure amidst such dangers.

I have made thee small thou art a small people for number, thy land mountainous, rocky, and barren, and it is little that which is of it, situate very incommodiously for any trade, which makes people great and famous; a country titled for moss-troopers, or banditti; and as such outlaws and robbers, thou art proud, and promisest great things to thyself.

Among the heathen in comparison with other nations.

Thou art greatly despised by those that do hear of thee, who know thy situation, government, manner of life, and what thy forces are, and how usually employed. Whatever these Edomites had been, now they are despised, and ere long should be more despicable, when, as Jer 49:20 , the least of Nebuchadnezzar’ s army should pull them out of their caves, houses, and strong holds.

Poole: Oba 1:3 - The pride of thy heart // Hath deceived thee // Thou // that dwellest in the clefts of the rock // That saith in his heart // Who shalt bring me down to the ground?

The pride of thy heart: the Edomites were, as most mountaineers are, a rough, hardy, and daring people; necessitated sometimes to extraordinary adventures, and many times succeeded in attempts which others would not venture upon; hence they did swell in pride and confidence, and their hearts were bigger than their achievements, and they proud above measure.

Hath deceived thee magnifying thy strength above what really it is.

Thou people of Edom,

that dwellest in the clefts of the rock houses, fortresses, towns, and cities, built upon inaccessible rocks, which neither could be undermined nor scaled. Or: dwellest in dark deep, and unsearchable caves amidst the rocks.

That saith in his heart who think with themselves, and are upon report of an invasion ready to say,

Who shalt bring me down to the ground? it is not possible for armies to approach to us, nor bring their engines to shake or batter our walls. Who shall ? i.e. none can.

Poole: Oba 1:4 - Though thou exalt thyself as the eagle // Though thou set thy nest among the stars // Thence will I bring thee down, saith the Lord

Though thou exalt thyself as the eagle: Edom boasted of his strength from the height of the rocks he dwelt on, Oba 1:3 , but here he is answered, if he could build his nest as the eagles, which build and fly much higher than any other bird, neither the height of the nest should save the young ones, nor the height of his flight save the old one.

Though thou set thy nest among the stars nay yet, in a more lofty strain, suppose you could lodge your brood among the stars for safety, and there fly above the reach of man, yet should you not be out of the reach of danger.

Thence will I bring thee down, saith the Lord God who is in the heavens would throw thee down; when men could not marshal armies against thee, stars should fight in their courses against thee. Nothing can stand which God will cast down. See Jer 49:16,17 .

Poole: Oba 1:5 - If thieves // How art thou cut off? // Would they not have stolen till they had enough? // If the grape-gatherers came to thee, would they not leave some grapes?

In this verse the prophet doth in an abrupt manner of speech, mixed of wonder and doubt, express the strange havoc and desolation made in Edom, as if lie had said, Who have been here? or in what posture wast thou found, O Edom! that such strange desolution is found in thee?

If thieves by day had spoiled thee, they would not have thus stripped thee. If robbers , which practise their violences in the night, had been with thee, they would have left somewhat behind them.

How art thou cut off? here is either a trajection, this placed here which must be read first in the verse, or an exclamation of one as in haste to know whence such unexpected events; or an insulting derision of that pride which boasted so much and performed so little in self defence.

Would they not have stolen till they had enough? thieves and robbers take till they have what is sufficient for them at present and leave the rest, but here is nothing left.

If the grape-gatherers came to thee, would they not leave some grapes? if Edom be a vine, and gathered, some gleanings would be left by grape-gatherers; but, alas, here have been those that have cut up the vine! and is all thy confidence and boasting come to this?

Poole: Oba 1:6 - Esau

Esau the father of this people, and here put for his posterity. All that the Edomites had laid up in the most secret places, in unsearchable caves, and deep abysses of hollow rocks, how are all his treasures found out, seized, and brought forth a prey to greedy soldiers! How durst they adventure here?

Haydock: Oba 1:1 - Army

Army. Hebrew also, "goods." Septuagint, "thou wilt not join their army in the day of ruin." (Haydock) ---

Thou wilt have other things to think about.

Haydock: Oba 1:1 - Edom // Ambassador

Edom. The Jews understand this of the Romans; others apply it to themselves; but it seems to speak of the Idumeans. ---

Ambassador, prophet, or angel; or God has suffered the passions of men to act. All is here animated. God appears leading on the various nations. (Calmet) ---

He directed their thoughts to unite against Edom. (Worthington) ---

Yet he did not approve of their ambition. (Haydock)

Haydock: Oba 1:2 - Contemptible

Contemptible. The nations of Chaldea, &c., were far more potent. Yet Edom must be brought still lower.

Haydock: Oba 1:3 - Rocks

Rocks. Hebrew, "Selah," or Petra, the capital. (Calmet) ---

People dwell in caverns from Eleutheropolis to Ailath. (St. Jerome)

Haydock: Oba 1:4 - Down

Down. (Job xx. 6.) How vain is all human power!

Haydock: Oba 1:5 - Cluster

Cluster. (Jeremias xlix. 9.) The Chaldeans take all, and remove the people, ver. 7.

Gill: Oba 1:1 - The vision of Obadiah // thus saith the Lord God concerning Edom // we have heard a rumour from the Lord // and an ambassador is sent among the Heathen // arise ye, and let us rise up in battle against her

The vision of Obadiah,.... Or the prophecy, as the Targum; which was delivered unto him by the Lord in a vision; it was not what he fancied or dreamed of, but what he saw, what he had a clear discovery and revelation of made unto his mind; hence prophets are sometimes called "seers". This was a single prophecy; though sometimes a book, consisting of various prophecies, is called a vision; as the prophecies of Isaiah are called the vision of Isaiah, Isa 1:1;

thus saith the Lord God concerning Edom; by the mouth of this prophet, who was divinely inspired by him; for Obadiah said not what follows of himself but in the name of the Lord; and is a proof of the divine authority of this book; the subject matter of which is Edom or Idumea, as in the Septuagint version; a neighbouring country to the Jews, and very troublesome to them, being their implacable enemies, though their brethren; and were a type of the enemies of the Christian church, those false brethren, the antichristian states; and particularly the head of them, the Romish antichrist, whose picture is here drawn and whose destruction is prophesied of, under the name of Edom; for what has been literally fulfilled in Idumea will; be mystically accomplished in antichrist. The Jews generally understand, by Edom, Rome, and the Christians in general; which, if applied only to the antichristians, is not amiss;

we have heard a rumour from the Lord; or "a report" ⁿ; a message from him, brought by the Spirit of God, as a spirit of prophecy; that is, I Obadiah, and Jeremiah, and other prophets, as Isaiah and Amos, who have had orders to prophesy against Edom; see Jer 49:14; so the angels, or Gospel ministers, will have a rumour or message concerning the fall of antichrist Rev 14:6;

and an ambassador is sent among the Heathen: either by the Lord, as Jeremiah the prophet, according to some; or an angel, as others; or an impulse upon the minds of the Chaldeans stirring them up to war against the Edomites: or else by Nebuchadnezzar to the nations in alliance with him, to join him in his expedition against them; or a herald sent by him to his own people, to summon them together to this war, and to encourage them in it:

arise ye, and let us rise up in battle against her; come up from all parts, join together, and invade the land of Idumea, and give battle to the inhabitants of it, and destroy them; so the kings of the earth will stir up one another to hate the whore of Rome, and make her desolate, Rev 17:16.

Gill: Oba 1:2 - Behold, I have made thee small among the Heathen // thou art greatly despised

Behold, I have made thee small among the Heathen,.... Or "a little one", or "thing" ^o; their number few, and their country not large, as Aben Ezra, especially in comparison of other nations; and therefore had no reason to be so proud, insolent, and secure, as they are afterwards said to be; or rather, "I will make thee"; the past for the future, after the prophetic manner, as Kimchi; that is weak and feeble, as the Targum; reduce their numbers, destroy their towns and cities, and bring them into a low and miserable condition: or the sense is, that he would make them look little, mean, and abject, in the sight of their enemies who would conclude, upon a view of them, that they should have no trouble in subduing them, and therefore should attack them without fear, and as sure of success:

thou art greatly despised; in the eyes of the nations round about; by their enemies, who looked upon them with contempt, because of the smallness of their number, their defenceless state and want of strength to support and defend themselves; see Jer 49:15; had so the pope of Rome is little and despicable in the eyes of the monarchs of the earth; and the antichristian Edom will be more so at the time of its general ruin.

Gill: Oba 1:3 - The pride of thine heart hath deceived thee // thou that dwellest in the clefts of the rock // whose habitation is high // that saith in his heart, who shall bring me down to the ground

The pride of thine heart hath deceived thee,.... The Edomites were proud of their wealth and riches, which they had by robberies amassed together; and of their military skill and courage, and of their friends and allies; and especially of their fortresses and fastnesses, both natural and artificial; and therefore thought themselves secure, and that no enemy could come at them to hurt them, and this deceived them:

thou that dwellest in the clefts of the rock; their country was called Arabia Petraea, the rocky; and their metropolis Petra, the rock: Jerom says that they that inhabited the southern part of the country dwelt in caves cut out of the rock, to screen them from the heat of the sun: or, "thou that dwellest in the circumferences of the rock" ^p; round about it, on the top of it, in a tower built there, as Kimchi and Ben Melech. Aben Ezra thinks that "caph", the note of similitude, is wanting; and that the sense is, thou thoughtest that Mount Seir could secure thee, as they that dwell in the clefts of a rock:

whose habitation is high; upon high rocks and mountains, such as Mount Seir was, where Esau dwelt, and his posterity after, him. The Targum is,

"thou art like to an eagle that dwells in the clefts of the rock, whose habitation is in a high place;''

this they were proud of, thinking themselves safe, which deceived them; hence it follows:

that saith in his heart, who shall bring me down to the ground? what enemy, ever so warlike and powerful, will venture to invade my land, or besiege me in my strong hold? or, if he should, he can never take it, or take me from hence, conquer and subdue me. Of the pride, confidence, and security of mystical Edom or antichrist, see Rev 18:7.

Gill: Oba 1:4 - Though thou exaltest thyself as the eagle // and though thou set thy nest among the stars // thence will I bring thee down, saith the Lord

Though thou exaltest thyself as the eagle,.... That soars aloft, flies on high, even out of sight, higher than any other bird does: or, "exaltest thy habitation"; and makest it as high as the eagle's nest; see Jer 49:16;

and though thou set thy nest among the stars; even higher than the eagle's; an hyperbolical expression, supposing that which never was or can be done; yet, if it was possible, would not secure from danger: or should their castles and fortresses be built upon the top of the highest mountains, which seem to reach the heavens, and be among the stars:

thence will I bring thee down, saith the Lord; this is said in answer to the question put, or bold challenge made, in Oba 1:3; if men cannot do it, God will; and, if he employs instruments to effect it, it shall be done by them; all seeming difficulties are easily surmounted by an omnipotent Being; what are the heights of mountains, or the strength of fortresses, to him? thus the whore of Rome sits upon seven mountains, and mystical Babylon reigns over the kings of the earth; yet shall be thrown down and found no more, for the Lord is strong that judgeth her, Rev 17:9.

Gill: Oba 1:5 - If thieves came to thee, if robbers by night // how art thou cut off // would they not have stolen till they had enough // if the grape gatherers come to thee, would they not leave some grapes

If thieves came to thee, if robbers by night,.... Whether the one came by day, and the other by night, or both by night, the same being meant by different words, whose intent is to plunder and steal, and carry off what they can; thy condition would not be worse, nor so bad as now it is: for

how art thou cut off! from being a nation, wholly destroyed; thy people killed, or carried captive; thy fortresses demolished, towns and cities levelled with the ground, and all thy wealth and substance carried off, and nothing left: these are either the words of God, or of the prophet, setting forth their utter ruin, as if it was already; or of the nations round about, wondering at their sudden destruction. Some render it, "how silent art thou!" ^q that is, under all these calamities: or, "how art thou asleep!" or "stupefied!" as the Targum and Jarchi; not to be upon thy guard against the incursions of the enemy, but careless, secure, and stupid, and now stripped of everything: had common thieves and robbers broke in upon thee,

would they not have stolen till they had enough? as much as they came for, or could carry off; they seldom strip a house into which they enter of everything in it; they come for some particular things, and, meeting with them, they go off, and leave the rest:

if the grape gatherers come to thee, would they not leave some grapes? that is, if men should come into thy vineyards, and gather the grapes, and carry them off by force or stealth, would they take them all a way? doubtless they would leave some behind; some would be hid under the boughs, and be left unobserved by them: or the allusion is to gatherers of grapes, who gather them for the owners, and at their direction, who were wont to leave some clusters for the poor to glean after them; but in the case of Edom it is suggested that nothing should be left, all should be clean carried off; the destruction would he complete and entire. The Targum is,

"if spoilers as grape gatherers should come unto thee, &c.''

see Jer 49:9.

Gill: Oba 1:6 - How are the things of Esau searched out // how are his hid things sought up

How are the things of Esau searched out!.... Or how are the Esauites, the posterity of Esau, sought out! though they dwelt in the clefts of the rocks, and hid themselves in caves and dens, yet their enemies searched them, and found there, and plucked them out from thence, so that none escaped:

how are his hid things sought up! his riches, wealth and treasure, hid in fortresses, in rocks and caves, where they were thought to be safe, and judged inaccessible; or that an enemy would not have ventured in search of them there; and yet these should be sought after and found by the greedy, and diligent, and venturous soldier, and carried off; which was the case of the Edomites by the Chaldeans, and will be of the antichristian states by the kings of the earth, Rev 17:16; see Jer 49:10.